priests were seated partly in the tribe of Judah where the Temple was afterwards to be built and partly in the two bordering tribes of Simeon and Benjamin and so whilst they shall approve their piety and devotion to the service of God in being content to leave their dwellings to go up unto Jerusalem in their turns to attend upon the service of God yet withall God provides for their ease that their journeys might not be over long and burthensome to them As for their assigning as it is here said of thirteen cities to the priests herein God and the governours of Israel had respect unto succeeding times when the posterity of Aaron should be encreased for at present there were but a few priests not enough to inhabit the half part of one city but in the mean time they were given them for their possession which they might dispose of according to the right they had in them For that they might so do and that the cities of the Levites were given them not onely for their habitation but also for their possessions and inheritance is evident in severall places See Levit. 25.32 Vers 9. And they gave out of the tribe of the children of Judah and out of the tribe of the children of Simeon these cities c. Judahs and Simeon cities are reckoned together because Simeons portion lay within Judahs Chap. 19.1 And the second lot came forth to Simeon even for the tribe of the children of Simeon according to their families and their inheritance was within the inheritance of the children of Judah Vers 11. And they gave them the city of Arbah the father of Anak which is Hebron in the hill-countrey of Judah c. This city with the land adjoyning was formerly given to Caleb which makes it more probable that the cities for the Levites were taken by lot because it was not likely that both Hebron and Debir should be taken out of his inheritance without the Lords speciall direction But God requiring it Caleb willingly yields the rather because the countrey and land about was the chief of his possession which was not taken from him and besides no doubt they desired to have the Levites who were to instruct them in the Law of the Lord to be seated amongst them Vers 15. And Holon with her suburbs Called Hilen 1. Chron. 6.58 Vers 16. And Ain with her suburbs and Juttah with her suburbs c. This citie Ain is not reckoned 1. Chron. 6. amongst the cities given to the sonnes of Aaron nor Gibeon here named vers 17. As for Juttah it is called Ashan 1. Chron. 6.59 Some indeed conceive that it is Ain that is there called Ashan but there is an argument against that which seems to me unanswerable to wit that Ashan and Ain are in one verse distinctly named amongst the cities of Simeon chap. 19.7 and so also Almon vers 18. is called Alemeth 1. Chron. 6.60 Vers 22. And Kibzaim with her suburbs Called Jokneam 1. Chron. 6.68 Vers 23. And out of the tribe of Dan Eltekeh with her suburbs Gibbethon with her suburbs These two cities are omitted 1. Chron. 6. And Aijalon and Gath-rimmon are there ioyned with the cities of Ephraim but that they were given out of Dans portion is evident by this place Vers 25. And out of the half tribe of Manasseh Tanach with her suburbs c. To wit that half of the tribe which was seated within Jordan next Dan and Ephraim Tanach here mentioned is called Aner 1. Chron. 6.70 as also Gath-Rimmon is there called Bileam Vers 27. And Beeshterah with her suburbs Called Ashtaroth 1. Chron. 6.71 Vers 28. And out of the tribe of Issachar Kishon with her suburbs c. Which is called Kedesh as also Dabareh is called Deberath and Jarmuth Ramoth and Engannim Anem 1. Chron. 6.72.73 Vers 30. And out of the tribe of Asher Mishal with her suburbs c. Called Mashal 1. Chron. 6.74 as also Helkath is there called Hukok Vers 32. And Hammoth-dor with her suburbs c. Called Hammon 1. Chron. 6.76 as also Kartan is there called Kirjathaim Vers 34. Out of the tribe of Zebulun Jokneam with her suburbs c. Jokneam and Kartah are omitted 1. Chron. 6.77 and Dimnah is there called Rimmon and Nahalal Tabor Vers 36. And out of the tribe of Reuben Bezer with her suburbs and Jahazah with her suburbs It is said that Bezer was a city of refuge chap. 20.8 though it be not here expressed as it is in the rest vers 13.20 27. which why it is here omitted we cannot say As for Jahazah it is called Jahzah 1. Chron. 6. Vers 41. All the cities of the Levites within the possession of the children of Israel were fourty and eight cities with their suburbs It may seem strange why in the 19. chapter we reade of but two and twenty cities given to the tribe of Asher nineteen to the tribe of Naphtali yea but twelve cities to the tribe of Zebulun and yet the Levites which were nothing so many in number as they have here eight and fourty cities given them I answer first that besides the cities mentioned the other tribes had many towns and villages wherein they dwelt which the Levites had not secondly that the chief cities are onely there mentioned it is evident in severall places that many cities which were in the severall portions of those tribes are not there set down thirdly others did no doubt inhabit these cities besides the Levites and fourthly it is no wonder though God deals bountifully with the Levites that were to be imployed in his speciall service Vers 43. And the Lord gave unto Israel all the land which he sware to give unto their fathers and they possessed it and dwelt therein Though there were much of the land out of which the Canaanites were not yet expelled we cannot therefore call this truth in question for First he had given them all by lot divided amongst them which was a kind of actuall enstating them in it Secondly he had put them into possession of the greatest part of it neither had he promised them otherwise but that they should possesse it by degrees See Exod. 23.29 So both clauses of that which is here said are true to wit first That God had given them all the land which he swore to give unto their fathers and secondly That they possessed it and dwelt therein onely we must conceive of them severally thus to wit 1. That he had already actually given them the whole land and enabled them to divide it amongst their tribes and 2. That they possessed it and dwelt therein to wit by degrees a great deal of it they had already in their possession and the rest by degrees came into their hands as God had promised and sooner then they did they might have enjoyed it had it not been for their sinnes CHAP. XXII Vers 3. YE have not left your brethren these many dayes unto this day That for which Joshua here
free-will-offerings of God c. As these before mentioned vers 12 13. had the charge of keeping the offerings and tithes and dedicate things so Kore and those under him mentioned vers 15. had the charge of distributing them to the priests and Levites to whom they belonged Vers 16. Beside their genealogie of males from three years old and upward c. Here is expressed more particularly who they were to whom these holy things were distributed to wit besides the males of three years old and upward but under the age of twenty years who had also their portion allotted to them vers 18. they give both to the priests and Levites from twenty years old and upwards as they came in their courses to do their service in the house of the Lord yea and besides vers 18. they gave to all that were registred in the genealogies of the priests and Levites even to their little ones their wives and their sonnes and their daughters through all the congregation Vers 18. For in their set office they sanctified themselves in holinesse That is in this their office to which they were sanctified and set apart they did faithfully and in an holy manner discharge that trust that was reposed in them and were carefull to keep themselves from pollution that so they might be capable of eating these holy things Vers 19. Also the sonnes of Aaron the priests which were in the fields of the suburbs of their cities c. That is besides those mentioned before vers 14 15. that were to distribute the holy things to those that dwelt in Jerusalem or that came up thither in their severall courses for the service of the Temple there were others also chosen who were then expressed by name of the priests that dwelt in the other cities of the kingdome that were to give portions to the priests and Levites that were then abiding in those places and not attending in Jerusalem upon the service of God in the Temple CHAP. XXXII Vers 1. SEnnacherib king of Assyria came and entred into Judah and encamped against the fenced cities c. See the notes 2. Kings 18.13 c. for many severall passages in this chapter And thought to winne them for himself That is resolved to take them for himself and indeed accordingly he took many of them 2. Kings 18.13 Vers 3. He took counsel with his princes and his mighty men to stop the waters of the fountains which were without the citie That is to fill up the fountains and springs with earth and to carry the waters by pipes under ground into the citie that so the Assyrians if they came against Jerusalem might be distressed for want of water whilest they within the citie were abundantly supplyed And they did help him That is his Princes and his mighty men aided him in this work Vers 4. Who stopt all the fountains and the brook that ran through the midst of the land c. That is the brook Gihon of which vers 30. that ranne through the midst of the countrey where Jerusalem stood See 1. Kings 1.33 Vers 10. Whereon do ye trust that ye abide in the siege in Jerusalem That is being thus shut up without hope of help yet notwithstanding ye still refuse to yield up the citie Vers 17. He wrote also letters to rail on the Lord God of Israel c. To wit upon Rabshakeh his return to Sennacherib at Libnah and the report of the approch of Tirhakah the king of Ethiopia See 2. Kings 19.8 9. Vers 18. To affright them and to trouble them that they might take the citie That is to sow the seeds of discord amongst them whilest some should desire to have the citie yielded up and others should oppose them Vers 20. For this Hezekiah the king and the prophet Isaiah the sonne of Amos prayed and cried to heaven See 2. Kings 19.14 15. and at the same time Isaiah sent a comfortable message to Hezekiah wherein he prophesied of the destruction of Sennacherib and the good of Sion Vers 21. And the Lord sent an angel which cut off all the mighty men of valour c. A hundred fourescore and five thousand in all and that in one night See the note 2. Kings 19.35 They that came forth of his own bowels slew him there with the sword That is his own sonnes Adramelech and Sherezer 2. Kings 19.27 Vers 22. Thus the Lord saved Hezekiah c. and guided them on every side He governed them and took care of them all as a shepheard doth of his flock Vers 24. In those dayes Hezekiah was sick to the death and prayed unto the Lord. The prophet Isaiah having visited him and told him that he should die and not live See the notes 2. Kings 20.1 2 3. And he spake unto him and he gave him a signe That is he assured him that he should recover and confirmed that promise with a signe from heaven but withall he gave him also direction to lay a lump of figgs to the boil See the 2. Kings 20.5 c. Vers 25. For his heart was lifted up And this he manifested in shewing his riches to the Babylonian Embassadours for which he was reproved and threatned by the prophet Isaiah See 2. Kings 20.12 19. Vers 27. And Hezekiah had exceeding much riches and honour c. This is added to shew what it was for which his heart was lifted up as was said before v. 25. Vers 30. This same Hezekiah also stopped the upper water-course of Gihon c. The brook Gihon divided it self into two streams one of which Hezekiah turned from the usuall channell and brought it strait down into the west side of the city of David Vers 31. Howbeit in the businesse of the embassadours of the princes of Babylon c. To wit the Embassadours which Besodach-Baladan king of Babylon by the advice of his princes sent unto him see 2. Kings 20.12 God left him to try him that he might know all that was in his heart See Gen. 22.1 CHAP. XXXIII Vers 1. MAnasseh was twelve years old when he began to reigne See 2. Kings 21.1 c. many severall notes for the explanation of this chapter Vers 6. And he caused his children to passe through the fire in the valley of the sonne of Hinnom See 2. Kings 16.3 Vers 10. And the Lord spake to Manasseh and to his people To wit by his servants the prophets the summe of their prophesies is expressed 2. Kings 21.11 15. Vers 11. Wherefore the Lord brought upon them the captains of the host of the king of Assyria which took Manasseh among the thorns It seems he thought to hide himself in some woods and thickets and therefore it is said here that he was taken among the thorns The like is said concerning the Israelites when they were affraid of the Philistines that were come into their land 1. Sam. 13.6 When the men of Israel saw they were in a strait then they did hide themselves in caves and in
Libnah a citie in his own countrey and then no wonder though he stayed not to prosecute his victory in the land of Edom. Then Libnah revolted at the same time Libnah was a great citie within Judah one of the royall cities of Canaan when Joshua entred it Josh 10.29 30 It was by him given to the priests the sonnes of Aaron Josh 21.13 and now it rebelled against Joram because he had made such innovations in Religion and forced the people to idolatry as is expressed 2. Chron. 21.10 11. which no marvell though the Levites were least able to endure It is much indeed that one citie alone should venture upon such an attempt but perhaps the kings absence whilest he was in Edom and the discontent of the people yea perhaps some correspondence they might have with the Philistines who ere long invaded the land 2. Chron. 21.16 17. gave them hope of abettors and how they sped in the conclusion the Scripture expresseth not Vers 24. And Joram slept with his fathers and was buried with his fathers in the citie of David Before his death there was a prophesie in writing delivered him from Elijah the Prophet 2. Chron. 21.12 which threatned both his people his children his wives and his own body and immediatly what was threatned came to passe for first the Philistines and Arabians brake into Judea took the kings house made spoil of his goods and slew or carried away all his children save the youngest onely and then afterwards the Lord smote him with a grievous disease in his bowels which left him not till his guts fell out and being dead he was obscurely buried in the citie of David but not in the sepulchres of his Ancestours the kings of Judah and that without the lamentations and solemnities that had been used in other princes funeralls 2. Chron. 21.16 All the time of this kings reigne another king of the same name reigned in Israel to wit Joram the sonne of Ahab his brother in law And Ahaziah his sonne reigned in his stead He is elswhere called Jehoahaz 2. Chron. 21.17 and Azariah 2. Chron. 22.6 He was the youngest sonne of Joram for all the elder sonnes were slain or carried away by the Philistines 2 Chron. 21.17 In S. Matthews catalogue of the kings of Judah it is said Matth. 1.8 that Jehoshapoat begat Joram and Joram begat Ozias and so this Ahaziah who succeeded Joram and Joash who succeeded Ahaziah 2 Kings 11.2 and Amaziah who succeeded Joash 2. Kings 12.21 and was the father of Ozias are quite left out but this I conceive was onely because the Evangelist resolving to distribute the Ancestours of Christ into three severall ranks according to the three great changes that had happened in the state and finding just fourteen in the first rank from Abraham to David he laboured to reduce the other ranks to the same number too as knowing that equall numbers are a help to the memory and so to make just fourteen generations in that rank also from David to the captivitie he leaves out Ahaziah Joash and Amaziah and them perhaps rather then others because they were the next from Ahab by Athaliah the daughter of Ahab and wife of Joram Vers 25. In the twelfth yeare of Joram the sonne of Ahab king of Israel c. Yet chap. 9.29 it is said that he began to reigne in the eleventh yeare of Joram king of Israel which is because the yeare of Ahaziahs reigne did concurre with the latter end of the eleventh and the beginning of the twelfth yeare of Joram king of Israel Vers 26. Two and twentie years old was Ahaziah when he began to reigne c. In the 2. Chron. 22.2 it is said that he was two and fourty years old when he began to reigne we may reconcile this thus that he was two and fourty years old when he began to reigne alone by himself but that he was made king also when he was but two twenty years old his father yet living but then that must be granted which is before noted upon 1. Kings 22.42 to wit that Asa also was made king in his fathers life time and indeed because this answer may have some strong objections made against it therefore others do rather reconcile these two places thus to wit that those words in 2. Chron. 22.2 Fourty and two years old was Ahaziah when he began to reigne must be understood of the continuance of Omries pedigree who was great grandfather to this Ahaziah Omri reigned as sole king six years 1. Kings 16.23 Ahab two and twenty 1. Kings 16.29 Ahaziah his sonne two 1. Kings 22.51 Joram twelve 2. Kings 3.1 And thus Omries stock continued fourty and two years and therefore it is said that Ahaziah who was of that stock by his mother Athaliah in his two and fourtieth yeare began his reigne But this answer methinks is more unsatisfactory then the other the words in 2. Chron. 22.2 will hardly bear such an interpretation And his mothers name was Athaliah the daughter of Omri king of Israel That is the grandchild of Omri the daughter of Ahab the sonne of Omri vers 18. Vers 27. He was the sonne in law of the house of Ahab That is the sonne of Ahabs sonne in law to wit the sonne of Joram by Athaliah Ahabs daughter yet perhaps even he also by his mother Athaliahs perswasion married a daughter of the house of Ahab though by another wife Joash was born who succeeded him in the throne chap. 12.1 Vers 28. And he went with Joram the sonne of Ahab to the warre against Hazael the king of Syria in Ramoth Gilead Toward the latter end of his reigne Joram king of Israel undertook the recovery of Ramoth Gilead out of the hands of Hazael then king of Syria which Ahab his father had formerly attempted with ill successe and Ahaziah the king of Judah his sisters sonne joyned with him in that expedition as Jehoshaphat had formerly done with Ahab Vers 29. And king Joram went back to be healed in Jezreel of the wounds which the Syrians had given him at Ramoth c. That is Ramoth Gilead having wonne the town and then manned it strongly leaving the chief of his army there behind him with his captains of whom Jehu was the chief he withdrew himself to Jezreel to be cured of the wounds which he received in this siege of Ramoth Gilead See the note chap. 9.14 CHAP. IX Vers 1. ANd Elisha the prophet called one of the children of the prophets and said unto him Gird up thy loins c. That is prepare thy self and go with speed the excution that was to be done by Jehu upon the house of Ahab was to be dispatched presently whilest Jehu had the army with him at Ramoth Gilead and Jehoram was gone from thence to Jezreel and therefore the prophet that was to give him his commission was sent with such speed which may also be the reason why aged Elisha went not himself but sent one of
house of the Lord and came by the way of the gate of the guard to the kings house That is the gate of the kings house where the guard usually stood CHAP. XII Vers 3. BUt the high places were not taken away c. So long had the people been inured to this erroneous worship of God that it seems even Jehoiada himself durst not advice the king to proceed to the reformation of this evil also for fear of causing some tumult amongst them Vers 4. And Jehoash said to the priests all the the money of the dedicated things c. The Temple was at this time sallen into great decay through the wickednesse of former kings but especially of Athaliah For the sonnes of Athaliah that wicked woman 2. Chron. 24.7 had broken up the house of God and also all the dedicate things of the house of the Lord did the bestow upon Baalim the first act therefore that Jehoash took in hand when he began to rule without a protectour was the reparation of that holy place as indeed most requisite it was that he should be carefull to uphold the Temple that had been the nursery of his infancy and the best means to secure his life and to uphold his just title to the crown of Judah and to this end he enjoyned the priests carefully to gather all the money of the dedicated things that is all the money dedicated to the service and repair of the Temple and then the particulars are expressed purposely I conceive to distinguish this money from that which was brought in for the use of the priests themselves as the money for the redemption of the first born and such like namely first the money of every one that passeth the account that is the half shekel that they were to pay when they were numbred from twenty years old and upward Exod. 30.12 13. which is therefore called 2. Chron. 24.6 the collection of Moses the servant of the Lord and of the congregation of Israel for the tabernacle of witnesse and vers 9. the collection that Moses the servant of God laid upon Israel in the wildernesse concerning which see the notes Exod. 30.12 13. secondly the money that every man is set at that is the money which any man shall by the priest be appointed to pay for his redemption when he hath vowed himself to God according to that law Levit. 27.2 c. of which see the note there and thirdly all the money that cometh into any mans heart to bring into the house of the Lord that is which any man shall voluntarily give for the reparation of the house Vers 5. Let the priests take it to them every man of his acquaintance In 2. Chron. 24.5 it is said that Joash appointed them to go out unto the cities of Judah and gather this money from yeare to yeare this receiving it therefore every man of his acquaintance is meant of their gathering it in the severall cities where they dwelt for the Levites were dispersed in severall cities of Judah where they were acquainted and well known amongst the people Vers 7. Now therefore receive no more money of your acquaintance but deliver it in for the breaches of the house That is he enjoyned them to meddle no more with the receiving of the money but to pay in that which they had already received when the king first set on foot this work as he appointed them to collect the moneyes above mentioned for the repairing of the temple so also he charged them to hasten the work 2. Chron. 24.5 Go out unto the cities of Judah and gather of all Israel money to repair the house of your God from yeare to yeare and see that ye hasten the matter when therefore in the twenty third yeare of his reigne he saw that yet nothing was done he took it for granted that either they had been negligent in collecting the money or that they did not faithfully pay in what they received or at least that the people suspecting their diverting of it to their own private uses did not pay it so willingly as otherwise they would and therefore he took the work out of their hands and appointed another way for the gathering of the money as is afterward expressed Vers 9. But Jehoiada the priest took a chest and bored a hole in the lid of it c. To wit by the command of the king 2. Chron. 24.8 to prevent all suspicion for the time to come of any corruption in this businesse first they made this chest whereinto the money should be put and wherein it should be kept and then they made a proclamation throughout the kingdome that every man should bring in the appointed contribution which accordingly was done with much alacrity and willingnesse 2. Chron. 24.9 10. Vers 10. The kings Scribe and the high priest came up and they put it up in baggs c. In 2. Chron. 24.11 it is the kings Scribe and the high priests officers came up and emptied the chest c. Vers 13. Howbeit there were not made for the house of the Lord bowls of silver snuffers c. That is not till the temple was fully repaired but when that work was finished the money that was left was imployed in making these vessels for the house 2. Chron. 24.14 Vers 16. The trespasse-money and sinne-money was not brought into the house of the Lord it was the priests That is the money which by the law those men were to pay by way of satisfaction according to the estimation of the priests that had any way wronged the Lord in his holy things Levit. 5.15 whether it were done ignorantly or wittingly in both the cases satisfaction was to be made and the one of these is called trespasse-money and the other sinne-money Vers 17. Then Hazael king of Syria went up Notwithstanding this fair beginning of Jehoash his reigne no sooner was Jehoiada dead but by his flattering princes he was drawn away to the worship of idols and so wrath came upon Judah and Jerusalem for this their trespasse 2. Chron. 24.17 18. namely by Gods letting loose Hazael king of Syria upon them as is here said from whom they were fain to purchase their peace by a great summe of money as is expressed vers 18. Vers 20. And his servants arose and made a conspiracie and slew Joash c. Some other passages are recorded in the Chronicles not here expressed as first when sundry prophets had in vain laboured to reclaim both king and people from their idolatry at length Zachariah the sonne of Jehoiada the priest was by the Spirit of the Lord stirred up to admonish them of their wickednesse who did it accordingly with great courage assuring them that this was the cause of Hazaels prevailing against them whereupon a conspiracie was made against him and by the kings commandment who forgat what his father Jehoiada had done for him he was stoned to death secondly that according to the prayer of this
to wit the tenth of tithes Numb 18.26 Thus speak unto the Levites and say unto them when ye take of the children of Israel tithes which I have given you from them for your inheritance then ye shall offer up an heave-offering of it for the Lord even a tenth part of the tithe yea perhaps one of the priests the sonnes of Aaron was alwayes to be present when the Levites received the tithes of the people as a witnesse that the priests portion was faithfully set out for them Vers 39. And we will not forsake the house of our God That is we will not fail to frequent the Temple to serve the Lord there and we will not leave it destitute of any requisite provision for the service there to be performed CHAP. XI Vers 1. ANd the rulers of tbe people dwelt at Jerusalem the rest of the people also cast lots c. Because there were not found enough in Jerusalem for the inhabiting and defence of the city and people were loth to dwell there because the neighbours round about did exceedingly envie the glory of this city and were continually plotting some mischief against it to the great perill of the inhabitants and secondly because withall as there was more safety so also there was more profit in dwelling elsewhere therefore one chief businesse that Nehemiah had to do at this assembly of the people was after he had numbred them to chuse out a sufficient number of the people to dwell there see chap. 7.3 4 5. which to avoid all exception was done by lot The chief rulers of the people of their own accord settled themselves to dwell as reason indeed required in this chief city of the kingdome but for the people the tenth part of them were chosen by lot onely there were some that did voluntarily offer themselves to dwell there vers 2. and this taking of one in ten to dwell in Jerusalem some Expositours look upon also as a shadow of the paucity of those that shall be received to dwell in the heavenly Jerusalem to wit that scarce one in ten even of those that professe themselves Gods people shall dwell there according to that Isaiah 6.13 But yet in it shall be a tenth c. and Jerem. 3.14 I will take you one of a city and two of a family and I will bring you to Zion Vers 2. And the people blessed all the men that willingly offered themselves to dwell at Jerusalem That is they commended them for it and desired the Lord to blesse and prosper them Vers 3. Now these are the chief of the province that dwelt in Jerusalem To wit that were chosen now by lot to dwell there In 1. Chron. 9. there is another catalogue of them wherein more are mentioned then are mentioned here But it seems in that both those that were chosen by lot and those that voluntarily offered themselves to dwell there are set down here onely those that were chosen by lot Vers 4. And at Jerusalem dwelt certain of the children of Judah and of the children of Benjamin Because Jerusalem stood partly in Judah and partly in Benjamin therefore those that were chosen by lot to dwell there were of those two tribes yet there were some also of Ephraim and Manasseh that dwelt there 1. Chron. 9.3 which were doubtlesse of those that voluntarily profered themselves Vers 5. And Maaseiah the sonne of Baruch c. Concerning this catalogue of those that dwelt at Jerusalem see 1. Chron. 9.5 6. Vers 9. Second over the city That is next in place and government after Joel afore-mentioned Vers 16. And Shabbethai and Jozabad of the chief of the Levites had the oversight of the outward businesse of the house of God That is such businesses as appertained to the Temple but were to be done abroad not in the Temple as the providing of those things as were to be bought with the money that was collected c. see 1. Chron. 26.29 Vers 17. The sonne of Asaph was the principall to begin the thanksgiving in prayer That is the principall of the singers that used to begin the Psalmes when they sung and praised God Vers 19. Akkub Talmon and their brethren that kept the gates were an hundred seventy two See 1. Chron. 9.17 22. Vers 23. For it was the kings commandment concerning them that a certain portion should be for the singers c. That is the king of Persia had commanded that a certain allowance should every day be given them out of the kings treasure this may have reference to the decree of Darius Ezra 6.9 10. or that of Artaxerxes Ezra 7.23 24. or happely to some new directions given by him to Nehemiah at his coming to Jerusalem Some reade these words thus that it was the kings commandment concerning them that a sure ordinance should be for the singers and so they understand it either of David that he had established it as a sure ordinance that the singers should praise the Lord in the Temple every day or else of Artaxerxes that he had ordained that according to the ancient custome the singers should every day perform this service Vers 24. And Pethahiah the sonne of Meshezabel c. was at the kings hand in all matters concerning the people That is the king of Persia made use of him in all things he gave in charge concerning the people as happely to gather the kings allowance for the Temple to receive the peoples petitions and it may be to assist the governour in matter of judgement Vers 36. And of the Levites were divisions in Judah and in Benjamin That is besides the Levites that dwelt at Jerusalem there were some of them also allowed to dwell in severall towns and cities of Judah that they might teach the people the law of God in their severall divisions CHAP. XII Vers 1. NOw these are the priests and the Levites that went up with Zerubbabel c. Nehemiah intending here to relate with what solemnity they kept the dedication of the new built walls of Jerusalem and how the priests and Leuites were imployed herein first he sets down their ancestours to wit who were the chief priests and Levites in the dayes of Jeshua the high priest and that came with Zerubbabel and Ezra or immediately after him from Babylon into the land of Judea and then secondly who were the chief priests and Levites in the daies of Joiakim the high priest the sonne of Jeshua c. vers 12. Now by the chief of the priests is doubtlesse meant in both these catalogues the heads of the severall divisions of the priests that did in their turns wait upon the service of the Temple but then seeing there were twenty foure courses or orders of the priests established by David 1. Chron. 24.7 why there should be here but two and twenty mentioned in the first catalogue and but twenty in the second vers 12. I find not any probable reason given by Expositours Vers 9. Their brethren were over
the story here begins with the profession she makes to them of her confidence that the Israelites would certainly drive out her people and possesse their land making this the ground of that she had done even to the manifest hazarding of her own life for their preservation and of the request she afterwards makes to them that they should spare her and her fathers house when they took Jericho And indeed observable it is that whereas the Israelites knew that this had been promised to their fathers for many generations and had heard that promise often confirmed to them by Moses and had seen the great things which God had done for them and yet notwithstanding did ever and anon stagger and fear this poor woman which had onely heard of a report of the wonders which God had done for them was confidently perswaded that God would give them the land and made no question of it I know saith she that the Lord hath given you the land insomuch that whilst these spies were as yet in such a desperate danger in the eye of reason being locked up in a citie of their enemies and not knowing how to escape away she could beg of them for kindnesse and mercy to be shown to her hers no otherwise then if they had taken the citie already and so all the lives of the inhabitants had been at their disposing As for their talking thus together being of two severall nations we need not question that for certainly the language of the Canaanites and other neighbouring nations was not in those times much different from that of the Hebrew as by many names both of men and cities amongst the Canaanites is very evident Vers 12. Swear unto me by the Lord since I have shewed you kindnesse that ye will also shew kindnesse unto my fathers house The kindnesse which Rahab here saith she had shown to the spies was not onely her hiding them from the Kings messengers but also the project she had devised and resolved upon for the letting of them down out of her window and indeed the other had been but a small kindnesse to them without this and therefore questionlesse she had acquainted them with her resolution herein though that be not expressed Vers 12. And give me a true token That is a signe whereby we may make our selves known to the Israelites when they take the city and wherein you will be true and faithfull to us and when you see it spare us from the generall destruction Vers 14. And the men answered her our life for yours This is spoken by way of oath and execration which Rahab had desired of them vers 12. as if they had said May destruction light upon us if we take not such order that you and yours shall be preserved If ye utter not this our businesse To bind her the more strictly say some Expositours to persevere in this she had begun to do and not to discover them so soon as they were gone They annex this condition and thereby give her a hint that if she brought them in danger by discovering them though God should preserve them by some other means yet she must expect no mercy from them But I rather conceive that the businesse they here speak of is chiefly that compact betwixt them agreed upon concerning the preservation of her and hers and the signe whereby they were to know her house as seems probable vers 20. where the spies having spoken of this compact betwixt them they then repeat these words If thou utter this our businesse then we will be quit of this thine oath The meaning whereof is that if by uttering that agreement which they had made others besides her kindred should crowd into her house or by using the same token of hanging out a scarlet thread think to preserve their housholds also from the publick destruction they would not then be bound by their oath to afford her or hers any mercy Vers 16. And she said unto them Get you to the mountains c. Some conceive that this conference betwixt them which here follows was before she let the spies out at her window But the contrary is evident vers 18. where they speak of her letting them down out at the window as a thing already done Thou shalt bind this line of scarlet thread in the window which thou didst let us down by Indeed it is probable that the spies had before they were let down agreed with her though that be not expressed that the line of scarlet thread which she had in a readinesse to let them down by should hang out at her window that thereby the Israelites might know her house when they came against the city But this which is here related was doubtlesse spoken after the men were down in the still of the night the woman looking down to them out at her window Vers 17. And the men said We will be blamelesse of this thine oath c. That is we would not be found faulty in not keeping the oath which thou hast caused us to swear nor would we be thought faulty therein when indeed we are not this therefore they premise as the reason they desired to have it cleared fully betwixt them upon what conditions they had swore to secure her and hers and accordingly they propound three conditions in the following words first that the line of scarlet thread whereby they were let down must be hanged out at the window as the token whereby the house should be known and if therefore through neglecting to do this the Israelites should break into her house and offer them any violence they would be guiltlesse secondly that her father mother brethren and kindred should come home to her house and abide there and therefore if any of them were killed not being in the house that should be no breach of their oath and thirdly that she should by no means utter this which had passed betwixt them to any body whatever and if therefore others should delude them by hanging out a scarlet thread at their window also they would not be bound by their oath to save neither the one nor the other CHAP. III. Vers 1. ANd Joshua rose early in the morning and they removed from Shittim c. By the inference of this upon that which went before in the latter end of the foregoing chapter concerning the return of the spies which he had sent from Jericho it may seem that having heard from them the report which they made of the fear of the inhabitants he rose early the very next morning and went away with all the Israelites from Shittim to Jordan but if we thus understand this place then it must necessarily be yielded that before the spies returned to him he had given that charge to the Israelites by the Officers whereof mention was made before chap. 1.11 to wit that they should prepare themselves victualls and that because within three daies they should passe over Jordan For that charge
men of Ai would have adventured to sallie out against them secondly Because the place assigned for the ambush both vers 4. and vers 12. is the very same to wit the west side of Ai between Bethel and Ai nor can any probable reason be given either why two severall ambushes should be laid on the same side of the citie or how such a mighty number of armed men as first thirtie thousand and then five thousand should conveniently be disposed of to lie undiscovered in two severall ambushes between Ai and Bethel a town near at hand and confederate with Ai and thirdly especially Because there is no mention made in the sequel of this storie of any thing that was done for the surprisall of Ai but onely by one ambush who when the men of Ai were pursuing the rest of the Israelites came out and on a sudden took the citie and set it on fire Upon these grounds I say most that have written upon this place do hold that there was but one ambush laid to wit that of five thousand men mentioned vers 12. So that according to this opinion of theirs whereas it is said here that Joshua chose out thirty thousand mighty men of valour and sent them away by night and he commanded them saying Behold ye shall lie in wait against the citie c. The words must not be so understood as if he commanded all those thirtie thousand men to lie in ambush behind Ai but that he commanded them that they should lay some in ambush to wit the five thousand mentioned afterward vers 12. And indeed this Exposition I conceive to be the most probable onely because it is so expressely said vers 1. Take all the people of warre with thee and arise go up to Ai and here again So Joshua arose and all the people of warre to go up against Ai I cannot see how it can be denied that Joshua carried the whole armie of Israel with him so that thus I think we may best conceive of the whole carriage of this expedition against Ai to wit first That Joshua marched with all the men of warre from Gilgal till they were come so near it that they might the following night go up to the citie vers 3. secondly That he sent away from thence that night vers 3 4. thirty thousand of his choicest men with a charge that taking the advantage of the night they should lay an ambush behind the citie between Bethel and Ai to wit an ambush of five thousand men as is afterwards expressed vers 12. the other five and twentie thousand being sent with him that they staying some where not farre from them might be able to encounter the enemie in case the inhabitants of the citie should discover them and come out with all their power against them all which they did accordingly vers 9. and Joshua lodged that night amongst the rest of the people thirdly That early the next morning before it was yet day Joshua went up after this thirtie thousand and pitched on the north side of Ai joyning happely now with the five and twentie thousand that went along with those that were to lie in ambush but in a place where the men of Ai could not yet discover them there being a valley between them and the Israelites vers 10 11. fourthly Having thus set the ambush on the west side of the citie and the bodie of the armie on the North Joshua went presently before it was day into the midst of the valley vers 13. purposely that the men of Ai might see them and therefore questionlesse he carried with him into this valley but a small party that the inhabitants might be the readier to salley out against them and fifthly That when the men of Ai taking notice thereof hereupon came out and set upon them and were drawn off farre from the city by the counterfeit flight of the Israelites hereupon Joshua made a stand and set upon those that pursued them and withall the ambush rose out of their place surprised the city and set it on fire Vers 7. And ye shall rise up from the ambush and seise upon the city To wit upon a signe given them concerning which see the note upon vers 18. Vers 10. And Joshua rose up early in the morning and numbred the people Which it seems he did that when the people should afterwards see that they had now vanquished their enemies without any losse they might be the more courageous and wholly overcome their former fears See the note also upon vers 3. Vers 11. And all the people even the people of warre that were with him went up and drew nigh and came before the citie and pitched on the North side of Ai c. They marched first forward on the East side of the citie but then fetching a little compasse pitched on the North side because that place was most convenient for them and there they should be the nearer to those that were laid in ambush See the note also upon vers 3. Vers 12. And he took about five thousand men and set them to lie in ambush c. See the note upon vers 3. Vers 13. Joshua went that night into the midst of the valley That is early in the morning when it was yet dark vers 10. And Joshua rose up early in the morning and numbred the people See also the note upon vers 3. Vers 14. And the men of the city went out against Israel to battell he and all his people at a time appointed c. That is they all came together at a time appointed from all the severall parts of the city and at the self same time rushed all out together and set upon the Israelites with great violence When Joshua came into the valley with that small company he brought with him he desired there should be notice taken of it so that happely by the noise they made they might be discovered whereof when word was brought to the King he appointed that all the Garrison souldiers in the city should be in readinesse at such a time that they might go out against the Israelites and accordingly at the time appointed which shews how forward they were by reason of their former victory they were all met and together with their King did sally forth and set upon them Vers 15. And Joshua and all Israel made as if they were beaten before them and fled by the way of the wildernesse They fled doubtlesse towards the body of their armie which they had left on the hill beyond the plain where they now fled before the men of Ai. This wildernesse therefore here mentioned was it seems in that place and we may probably conceive that it was the wildernesse of Beth-aven for that was nigh unto Bethel chap. 18.12 13. Vers 16. And all the people that were in Ai were called together to pursue after them That is all the souldiers all that could bear arms for that others were left
Israelites that beholding them all thus joyntly together we might be the more affected with the consideration of Gods goodnesse and faithfulnesse towards his people From the river Arnon unto mount Hermon and all the plain on the east This was the length of the countrey on the outside of Jordan it reached from the river Arnon where it ran into the dead sea unto mount Hermon Vers 2. And from half Gilead unto the river Jabbok c. For the other half of Gilead was possessed by Og as we may see vers 5. See the note also upon Num. 32.40 Vers 9. The king of Ai which is beside Bethel one This clause which is added concerning the city of Ai that it was nigh unto Bethel is to distinguish it from another city of the same name in the countrey of the Amorites whereof the prophet Jeremy speaks Jer. 49.3 Howl O Hesbon for Ai is spoyled Vers 23. The king of the nations of Gilgal one This cannot be that Gilgal where the Israelites pitched their tents immediately after they had passed over Jordan for there was no city that had a king reigning in it and therefore it is probably conjectured by many Expositours that this was some city of that name in that part of the land of Canaan which was called Galilee yea and Galilee of nations Esa 9.1 as this Gilgal is here called Gilgal of nations to wit because the inhabitants of this place were a mixt people of severall nations or because being a place of great trading many severall nations resorted thither for commerce and so continued there often for many years together Some are of opinion that Tidal Gen. 14.1 who was one of those kings that fought against Sodome was king of this countrey CHAP. XIII Vers 1. NOw Joshua was old and stricken in years and the Lord said unto him Thou art old c. God had promised that Joshua should divide this land unto the people chap. 1.6 Be strong and of a good courage For unto this people shalt thou divide for an inheritance the land which I sware unto their fathers to give them and herein was he a type of Christ who having vanquished all our enemies is now ascended up into heaven to prepare a place for us John 14.2 In my fathers house are many mansions if it were not so I would have told you I go to prepare a place for you He therefore being now old God calls upon him to dispatch this work before he dyes and not to deferre it till they were possessed of all as happely he thought he must have done Vers 2. This is the land that still remaineth all the borders of the Philistines and all Geshuri The land of the Philistines lay along the coasts of the midland sea and the land of Geshuri was on the North part of Canaan Vers 3. From Sihor which is before Egypt even unto the borders of Ekron northward which is counted to the Canaanite c. That is this land of the Philistines belongs to Canaan consequently to the Israelites though as yet they have not taken it For the Philistines called Caphtorims because thence they came Amos 9.7 Have not I brought up Israel out of the land of Egypt and the Philistines from Caphtor entered upon this part of Canaan drove out the old inhabitants and dwelt in it themselves Deut. 2.23 The Avims which dwelt in Hazerim even unto Azzah the Caphtorims which came forth out of Caphtor destroyed them and dwelt in their stead Concerning Sihor see the note upon Num. 34.30 Also the Avites Or the Avims Deut. 2.23 who being expelled out of their land by the Philistines as is above noted did yet it seems continue in some portion of their land adjoyning to the Philistines Vers 4. From the south all the land of the Canaanites c. That is as this land of the Philistines which lies at the south end of the sea-coasts so also all the land of the Canaanites from thence along the sea-coasts was not yet possessed by the Israelites even Mearah or the cave that is besides the Sidonians and Aphek a town in the tribe of Asher not farre from Sidon and so to the borders of the Amorites for there were Amorites on both sides of Jordan There was a town indeed called Aphek whose king was slain by Joshua chap. 12.18 but this it seems was not that but another in the tribe of Asher called Aphik Judges 1.31 Vers 5. And the land of the Giblites and all Lebanon toward the sunne rising c. The Giblites were a people who inhabited Gebel Psal 83.7 a promontary near Sidon All their countrey and all Lebanon c. was not yet subdued For now he turns to the midland sea to shew what lay unvanquished on the northern bounds to wit the countrey about Libanus and so easternly as farre as Hamath where even in Davids time there was a Canaanitish king 2. Sam. 8.9 Vers 6. Them will I drive out before the children of Israel This promise is to be understood conditionally if they should continue faithfull in keeping covenant with him wherein failing they never came to possesse them though in Davids and Solomons time they became tributary unto them Onely divide thou it by lot unto the Israelites c. That is even that land before spoken of not yet conquered which God enjoyns to strengthen their faith and that having it in their charter from God this might be a spurre to them in future times not to neglect the seeking of it and driving out the rest of the nations See the note upon Num. 26.53 Vers 8. With whom the Reubenites and the Gadites have received their inheritance c. That is with which tribe of Manasseh to wit the other half of them the Reubenites and the Gadites had already received their inheritance without Jordan For these words are added to shew the reason why in the foregoing verse Joshua was commanded to divide the land within Jordan to the nine tribes and the half tribe of Manasseh to wit because the Reubenites and the Gadites had already received their inheritance together with the other half of the Manassites in the land without Jordan which Moses had given them And though there may seem to be a tautology or a vain repetition of the same thing in the following words which Moses gave them even as Moses the servant of the Lord gave them yet if the words be well weighed we shall find it is not so for that second clause even as Moses the servant of the Lord gave them is added as it were to imply the just confirming of the former donation now by Joshua and the rest that now divided the land as if it had been said they have already received their inheritance which Moses gave them beyond Jordan as is fitting because Moses the servant of the Lord did so order it Vers 9. From Aroer that is upon the bank of the river Arnon c. Here first the whole land without
from east to west from the lake of Sodome to Kirjath-jearim this from the west to the east from Kirjath-jearim to the lake of Sodome concerning which see the note there Vers 18. And passed along toward the side over against Arabah north-ward and went down unto Arabah Which is called Beth-arabah chap. 15.6 Vers 21. Now the cities of the tribe of the children of Benjamin according to their families were Jericho c. It is no wonder though in severall places of Scripture we find mention made of some cities belonging to the tribe of Benjamin that are not in this Catalogue For many cities might be built in after times And besides it is probable that all the cities in Benjamins lot are not here mentioned but such onely as were requisite to be known because by them the bounds of their lot are described or for the better understanding of some other passages in the sacred history where these cities are mentioned And the like we must conceive of the catalogues that are given us in the following chapter of the cities that were in the severall lots of the other tribes CHAP. XIX Vers 1. ANd their inheritance was within the inheritance of the children of Judah That is the inheritance of the tribe of Simeon the reason whereof is given vers 9. Out of the portion of the children of Judah was the inheritance of the children of Simeon for the part of the children of Judah was too much for them therefore the children of Simeon had their inheritance within the inheritance of them It seems that they that were sent to search the land not yet divided that they might part it into seven lots for the seven remaining tribes chap. 18.4 found that the portion which Joshua and Eleazar and the other Commissioners for the dividing of the land had formerly at Gilgal assigned to the tribe of Judah was farre too large considering what they now found left for the other tribes upon this second review and therefore agreed unanimously with those said Commissioners for the dividing of the land that a whole portion for one of the tribes that had not yet their inheritance should be taken off that which was formerly given to Judah and so should make one of the lots for the seven tribes besides some other cities which they took also from Judah to be as part of another lot as is shown afterwards verse 40.41 and no doubt the children of Judah acknowledged the equitie thereof and were well contented with it and so when they came to draw the lots of the seven remaining tribes in the second place next after Benjamins came out this lot which was wholly taken out of Judahs portion for the tribe of Simeon And thus by the providence of God first there being one tribe to be seated within that portion formerly given to Judah the lot fell upon this tribe which was fewest in number of all the tribes as we may see by the account that was taken of them at the last numbring of the people Num. 26.14 and secondly this tribe of Simeon having their portion assigned them within the portion of Iudah and so being as it were intermingled with them nor having an inheritance apart by themselves that was now fulfilled which Jacob long since prophesied of them Gen. 49.7 I will divide them in Jacob and scatter them in Israel concerning which see what is noted there Vers 2. And they had in their inheritance Beer-sheba c. The bounds of this tribes portion is not described as are the bounds of most of the other tribes onely the chief cities and towns are named that were in their lot and that because their inheritance was within the inheritance of Judah whose bounds are formerly described chap. 15. As for Beersheba and Sheba that are first here mentioned they are but the longer and shorter names of one and the same city for it is said vers 6. that in this first catalogue there are thirteen cities and there are fourteen if Beersheba and Sheba be counted two severall cities and besides 1. Chron. 4.28 where these cities of the Simeonites are again reckoned up there is mention made of Beersheba onely Vers 3. And Hazar-shual and Balah and Azem c. Called Ezem 1. Chron. 4.29 as the following Eltolad is called also Tolad and Bethul Bethuel Vers 5. And Ziklag and Bethmarcaboth and Hazor-susah c. Which is called 1. Chron. 4.31 Hazar-susim as also in the following verse Bethlebaoth is called chap. 15.32 Lebaoth and in the 1. Chron. 4.31 Bethbirei and Sharuhen seems to be the same that is called Shauraim Vers 7. Ain Remmon and Ether c. Or Etam 1. Chron. 4.32 this with the rest here mentioned are there called villages and therefore are here severally reckoned by themselves Vers 9. For the part of the children of Judah was too much for them c. See the note above vers 1. Vers 10. And the border of their inheritance was Sarid c. This Sarid was the Southwest corner of Zebuluns portion from whence it is said that it went West-ward to Maralah and so to Dabbasheth which stood by the sea from whence it went Northward by the sea coast as farre as the river near Iokneam And thus having the midland sea on the West and the sea of Galilee on the East that was truly accomplished which Jacob said concerning this tribe Gen. 49.13 Zebulun shall dwell at the haven of the sea and he shall be for a haven of ships and Moses also Deut. 33.18 And of Zebulun he said Rejoyce Zebulun in thy going out c. Vers 12. And turned from Sarid eastward toward the sunne rising c. As before the western border was drawn from Sarid vers 10. so here the south border begins also at Sarid and so is carried on eastward as farre as Japhia Vers 13. And from thence passeth on along on the east to Gittah-Hepher c. That is from Japhia a city in the south-east corner of Zebuluns portion the border turns northward along by the sea of Galilee and within a while goeth up into the land as farre as Remmon and Neah where is the going out of the utmost reach of the eastern border Vers 14. And the border compasseth it on the north side to Hannathon c. This is the north border which fetcheth a compasse and so ends in the valley of Jiphthah-el Vers 15. And Idalah and Bethlehem This was not that Bethlehem where Christ was afterward born for that was in the tribe of Judah this in the tribe of Zebulun Twelve cities with their villages There are more then twelve mentioned in the foregoing verses but it seems some of them were border towns that stood in the other tribes that had their lots next to Zebuluns and but twelve of them onely were belonging to the tribe of Zebulun Vers 18. And their border was toward Jezreel c. Because Issachars portion lay between Benjamins and Zebuluns whose borders have been already described
hand foot for foot Exod. 21.24 Some Expositours indeed conceive that the Israelites knew not of this particular cruelty that he had used to others till himself acknowledged the just hand of God upon him herein verse 7. Threescore and ten kings having their thumbs and their great toes cut off gathered their meat under my table and so they ascribe this which the Israelites did wholly to the secret providence of God who moved them thus to return his cruelty upon himself they not knowing why they did it But no such thing can be necessarily inferred from his acknowledgement of that which he had done to the kings that he had conquered for either to confesse how many kings he had used so or out of remorse of conscience being as it were constrained to confesse that it was the just vengeance of God upon him he might well say what he did though he knew the Israelites had purposely done thus to him because he had formerly done so to others Vers 7. Threescore and ten kings having their thumbs and great toes cut off gathered their meat under my table c. This need not seem strange to us if we consider first what petty kings there were in those times and secondly that this may be understood of so many kings who at severall times had been thus used not that there were seventy all at one time thus waiting upon him though even that is not so incredible considering that in those dayes every city almost had a severall king And as for their gathering or gleaning their meat under his table the meaning is not that they lay like dogs under the table but that they were kept as slaves in such a manner that for hunger they were glad to gather up the crumbs and scraps that fell under the kings table as having nothing allowed them to eat but that and happely the king to please himself with this cruell spectacle did sometimes cause them to be fetched in when he was in his cups feasting himself that he might see them in this piteous plight whereunto he had brought them and insult over them And they brought him to Jerusalem and there he died To Jerusalem I conceive they brought him as a spectacle worthy to be beheld that men might learn by him how just God is in punishing men according to the nature of their wickednesse and therefore it is most likely also that he dyed there presently of the wounds he had received in the warre in that severe punishment that was inflicted on him or else that he was kept there upon this extraordinary occasion purposely that men might see in him how God abhorres such cruelty as his was he being otherwise one of those accursed nations that might not be spared Vers 8. Now the children of Judah had fought against Jerusalem and had taken it c. That is before Joshuas death for this is added to shew the reason why they carryed him to Jerusalem to wit because Jerusalem that is that part of Jerusalem that was in Judahs lot was now in their possession though not the fort So that most Expositours hold that both this and the following verses unto verse 17. are a repetition of the memorable acts done by the tribe of Judah whilest Joshua was now living Indeed before the land was divided all Israel fought as in one army against the Canaanites but after the tribes were seated in their severall portions each tribe made warre against the inhabitants in their severall lots and thus the men of Judah are here said to have done these things here related for it is not necessary to hold that Jerusalem was taken when the king thereof was slain Josh 10.23 See the note Josh 15.63 Vers 9. And afterwards the children of Judah went down to fight against the Canaanites that dwelt in the mountain c. That is from Jerusalem which stood in a mountainous countrey Psalme 125.2 As the mountains are round about Jerusalem so the Lord is round about his people Vers 10. And Judah went against the Canaanites that dwelt in Hebron c. That is against the Canaanites that dwelt in the mountains about Hebron which they did in the dayes of Joshua and under the conduct of Caleb who then commanded in chief It is evident that Hebron was taken by Joshua concerning which see the note Joshua 10.37 and that afterwards Caleb drove out the giants that had possessed themselves of the strong holds in and about Hebron Ioshua 15.13 14. Concerning which see the note Ioshua 11.21 But because the Authour of this history was here to relate the memorable exploits that were done by the men of Iudah therefore together with those noble acts which they did after the death of Ioshua he repeats also those that were done by them whilest Ioshua was yet living under the command of Caleb both against Hebron and against Debir in the following verses so to set forth the glory of this tribe the more fully Vers 11. And from thence he went against the inhabitants of Debir c. See the notes that concern these following verses Ioshua 15.15 16 c. Vers 16. And the children of the Kenite Moses father in Law went up out of the city of palm-trees c. That is out of Jericho Deut. 34.3 the plain of the valley of Jericho the city of palm-trees Concerning these Kenites see the note upon Numb 10.31 in tents they alwayes dwelt chap. 4.17 Howbeit Sisera fled away on his feet to the tent of Jael the wife of Heber the Kenite it seems therefore that being appointed to have their lot with Judah having formerly dwelt in their tents in the countrey about Jericho for Jericho it self was many years ago destroyed Josh 6.24 after Judahs portion was cleared they removed with them to the wildernesse of Judah there to dwell with the men of Judah as Moses had promised to Hobab the Kenite Num. 10.32 And it shall be if thou go with us yea it shall be that what goodnesse the Lord shall do unto us the same will we do unto thee Vers 17. And Judah went with Simeon his brother To wit to help Simeon in the clearing his lot as before Simeon had helped Judah vers 3. And they slew the Canaanites that inhabited Zephah and utterly destroyed it and the name of the citie was called Hormah That is utter destruction they were not wont thus utterly to destroy all the cities they took it is therefore probable that they did thus destroy this place because of the vow which the Israelites had made long since when Arad the king of the Canaanites made warre against them see the note Numb 21.3 and the mention of Arad in the foregoing verse makes this opinion the more probable Vers 18. Also Judah took Gaza with the coast thereof c. Yet it seems soon after the Philistines recovered these cities with the coasts thereof and drave out the Israelites ere they could well settle themselves therein to wit because
of the Church and people of God and that she preferred their welfare before any thing that concerned her self CHAP. V. Vers 1. THen sang Deborah and Barak the sonne of Abinoam c. Deborah is first named here because she was a prophetesse and as upon this ground it is probably thought the composer of this song and in every respect the chief in this businesse as we see in the former chapter yet with her Barak is joyned too who as he was the chief Commander in the victory gotten so he was also one of the prime in singing Gods praises and he being of the tribe of Naphtali we have in this sweet song one instance of the accomplishment of that prophecy of Jacob concerning the tribe of Naphtali though it were not intended of this onely to wit that this tribe should give goodly words Gen. 49.21 Naphtali is a hind let loose he giveth goodly words Vers 2. Praise ye the Lord for the avenging of Israel when the people willingly offered themselves Principally hereby are meant those of the tribe of Zebulun and Naphtali of whom Baraks army did chiefly consist though such of the other tribes as did put too their helping hand are not excluded and these are said to have offered themselves willingly because they did readily yield to follow Barak when he called them together though he had no authority to constrain them to take up arms God working their hearts thereto to whom therefore the praise is principally given Praise ye the Lord for the avenging of Israel when the people willingly offered themselves Vers 3. Heare O ye kings give eare O ye princes c. Deborah undertaking in this song to ascribe to the Lord the glory of that victory which she and Barak had gotten over Sisera to shew what a glorious work God had therein done for his people in the first place in a poeticall strain she calls upon kings and princes to hearken to her Heare O ye kings give eare O ye princes thereby onely to imply that in the ecstasie of her joy she could be glad if all the kings and princes of the earth could heare what she had now to say concerning this great work which God had done for his Israel and she addresseth her speech particularly to kings and princes First because they are most ready to ascribe to themselves the glory which is due to the Lord onely and secondly because they are wont in their pride to oppresse others and to think they may do whatsoever they please and therefore she desired they might know what God had done to Jabin and Sisera and so beware of provoking God by oppressing others as these had done Vers 4. Lord when thou wentest out of Seir when thou marchest out of the field of Edom the earth trembled c. The most of Expositours understand this to be a poeticall expression of the terrours werewith the neighbouring nations were affrighted when the Lord carried the Israelites from the borders of Edom towards the land of Canaan to wit that there was then a trembling on every side so that not men onely but even the heavens and mountains and hills seemed to tremble and melt away and that even as Sinai trembled and shook at the Lords coming down upon it when the Law was given for to that end they conceive the melting or shaking of Sinai is mentioned vers 5. The mountains melted from before the Lord even that Sinai before the Lord God of Israel to wit by way of similitude so when the Lord in a pillar of fire marched before the Israelites against the Amorites the neighbouring nations were terribly amazed the Lord casting such a fear upon them as if the earth had trembled and great storms and tempests intermixt with thunder and lightnings had been showred down from the clouds yea as if the mountains had melted c. according to that Deut. 2.24 25. Rise ye up take your journey and passe over the river Arnon c. This day will I begin to put the dread of thee and the fear of thee upon the nations that are under the whole heavens who shall hear report of thee and shall tremble and be in anguish because of thee But I rather conceive that it is to be understood of those thunders lightnings earthquakes tempests and such other terrible expressions of Gods majestie wherein he manifested himself unto his people at the giving of the Law for then he is also said to come from Seir Deut. 33.2 And he said The Lord came down from Sinai and rose up from Seir unto them he shined forth from mount Paran and he came with ten thousand of saints from his right hand went a fiery Law for them and the shaking of Sinai we see is expressely mentioned vers 5. The mountains melted from before the Lord even that Sinai before the Lord God of Israel as it is also Psal 68.7 8. O God when thou wentest forth before thy people when thou didst march through the wildernesse Selah The earth shook the heavens also dropped at the presence of God even Sinai it self was moved at the presence of God the God of Israel and though there be no mention of the clouds dropping water at the giving of the Law yet there is of thunders and lightnings which are usually accompanied with violent showers But why should Deborah mention this here I answer first because Gods entring into covenant with them is the ground of all that he doth for his people and secondly because she would the better expresse how terrible God had been now to their adversaries by comparing the terrours of this day with those when the Law was given on mount Sinai and to intimate that God continued to do the same things still for his people that he had done for them from their first coming out of Egypt Vers 6. In the dayes of Shamgar the sonne of Anath in the dayes of Jael the high-wayes were unoccupied c. That is even from the death of Ehud whom Shamgar succeeded though he was a worthy champion and did miraculously avenge the Israelites upon the Philistines unto this present time wherein Jael lived though she were a woman of an heroicall spirit and one that grieved to see the poore people of God so miserably oppressed as was evident by that which she had now done for them the land was held in miserable desolation the people not daring to travell in the high-wayes nor to dwell in the villages but onely in the walled cities whither they all fled to secure themselves till God was pleased by me a poore woman to set on foot this work of their deliverance Vers 8. They chose new gods then was warre in the gates That is then was there warre in every city the Lord letting loose the neighbouring nations to make warre against the severall cities of Israel because they were corrupted with their idolatry Because a great part of the strength of their cities was in their gates therefore
Deborah sets forth the warre that was made against the Israelites cities by this expression then was warre in the gates but withall it may also imply the prevailing power of the enemy when they made inroads into their land to wit that they many times came up to the very gates of their cities Was there a shield or spear seen among fourty thousand in Israel This may be meant either of the scarcity of arms amongst them the enemy whereever they prevailed disarming them that they might not afterward be able to attempt any thing against him or rather because we see not but Baraks troops were armed for warre that the Israelites were so quelled that not a man amongst the many thousands of Israel durst take up a shield or spear against them according to that Levit. 26.36 And upon them that are left alive of you I will send a faintnesse into their hearts in the land of their enemies and the sound of a shaking leaf shall chase them and they shall flee as fleeing from a sword and they shall fall when none pursueth Vers 9. My heart is to the governours of Israel that offered themselves willingly amongst the people That is I cannot but highly love and honour the governours of Israel that were as willing to hazard themselves in this warre against Jabin as any of the people yea and to undergo the same travell and hardnesse together with them and indeed this in the heads and rulers of the people was most to be admired and extolled first because such men have usually the fairest estates and for them therefore to hazard all they enjoyed in rising up with Deborah against this great tyrant as willingly as those of the poorer sort that had scarce any thing to lose was a signe of an heroicall spirit for which they deserved to be highly honoured secondly because men that had been formerly imployed in offices of peace are not men usually fit for the service of warre and therefore it must needs be a singular zeal for Gods glory and the good of Gods people that made them lay by their gowns to gird on a sword thirdly because such men are usually puffed up with their greatnesse and it was therefore a rare thing for such to stoop to joyn with meaner men yea to put too their helping hand amongst the meanest for the cause of God and his people against their enemies and fourthly because the examples of men of such rank was no doubt a mighty means to draw on the meaner sort to come flocking in to the service Vers 10. Speak ye that ride on white asses ye that sit in judgement and walk by the way That is let all those that are men of honour and eminency above others that use to ride up and down upon white asses all magistrates and Judges that sit in the seat of justice and so likewise all the common sort of people that travell on foot from one place to another let them all in their severall places speak of this great deliverance which God hath wrought for his people Riding on asses it seems was a note of great and honourable persons in those times and countreys and therefore it is noted of Jair who was one of the Judges that he had thirty sonnes that rode on thirty asse-colts and they had thirty cities chap. 10.40 and so likewise of Abdon who was another of the Judges chap. 12.14 that he had fourtie sonnes and thirty nephews that rode on threescore and ten asse-colts and unlesse by white asses here nothing else be meant but slick and goodly asses it seems that white asses were principally used by such persons and though the most Expositours limit this first clause to merchants who they say used to ride on white asses yet I conceive we may better understand it of all men of eminency that used to ride in pomp and State and so likewise by those that sit in judgement are meant their Judges and chief Magistrates and by those that walk by the way are meant the meaner and common sort of people and the reasons why Deborah stirres up these men under these expressions to praise God for the vanquishing of Jabin and Sisera is to intimate the just cause they had to speak with joy of this great mercy of God to wit because whereas formerly all the wayes of the land were pestred with cut-throat souldiers so that there was no stirring in safety from one place to another and all course of justice was in a manner stopped up the sword having silenced the Laws now the Judges might sit in Judgment as formerly the great ones might now ride up and down upon their white asses according to their wonted manner which before they could not and the common people of all sorts might now passe to and fro and travell about their businesses from one place to another without fear Vers 11. They that are delivered from the noise of the archers in the place of drawing waters there shall they rehearse c. This may be meant of the Israelites that followed Barak and fought against Sisera and his archers at the river Kishon see chap. 4.7 And I will draw unto thee unto the river Kishon Sisera the Captain of Jabins army with his chariots and his multitude but the most of Expositours understand it of the meaner sort of people that were wont to be slain or taken captives by the enemies that lay in wait for them at the place of drawing waters Fountains wells of water were rare in those dry countreys of great esteem they went in many places farre to fetch water here therefore the Canaanites used to ly in wait for them so that no sooner could the poore people come thither but presently the Canaanites with a great outcry were ready to set upon them and their arrows came presently singing about their ears and oft struck them dead for both these may be intended by the noise of the archers but now saith Deborah these poore wretches being delivered from this danger may go freely to those places and there declare the righteous acts of God in destroying these their enemies Then shall the people of the Lord go down to the gates Hereby many things may be implyed first their freedome to go forth at the gates of their cities within which they were in a manner cooped up before secondly the restoring of the people to the gates as places of judicature from which they were restrained before there was warre in the gates now there was Law and judgement there thirdly their returning to the cities that were thence banished or fled and the countrey peoples resorting thither upon their severall occasions Vers 12. Awake awake Deborah utter a song This expression Deborah useth onely to imply the exceeding greatnesse of the mercy which God had afforded them which required that she should rouze up her self to praise the Lord for it with all her might and with all the strength of her soul Arise Barak and lead
Penuel and slew the men of the city That is the Magistrates of the city as before he did in Succoth Vers 18. Then said he unto Zebah and Zalmunna What manner of men were they whom ye slew at Tabor Because it seems Gideon had heard that these kings had slain certain men of the Israelites that had retired themselves for shelter to some strong holds or caves in mount Tabor and feared they vvere his brethren because they amongst others sought to provide for the saving of their lives in those dangerous times as others did chap. 6.2 And the hand of Midian prevailed against Israel and because of the Midianites the children of Israel made them the dens which are in the mountains and caves and strong holds and had not been since heard of therefore he inquires thus concerning the men vvhom they had there slain And they answered As thou art so were they each one resembled the children of a king This may be meant of that likenesse of feature which is usually amongst brethren but plainly it intends that they were of a goodly and comely personage even as Gideon was and such as might well beseem men of a princely and Royall stock Vers 19. As the Lord liveth if ye had saved them alive I would not slay you The meaning is that he would have spared them because they had shown mercy to his brethren and hereby he expresseth his sorrow for his brethren and shews what little cause they had now to expect any mercy from him Vers 20. And he said unto Jether his first-born Up and slay them Upon him he imposeth this work rather then any other first that he might train him up even from his young years to draw his sword against the enemies of Israel and to be severe to those that should rise up against God and against his people secondly that it might be done by way of avenging the death of his brethren thirdly because it would adde if not to the pain yet to the dishonour of their death to die by such a hand Vers 21. Then Zebah and Zalmunna said Rise thou and fall upon us for as the man is so is his strength In this reply of theirs first they descant in a kind of scornfull manner upon that command of Gideons setting a child to take away their lives whereas indeed this his young heire had scarce courage enough to look them in the face secondly they provoke Gideon as impatient of delay to rise upon them himself and rid them out of the way thereby discovering their contempt of death and how much they scorned to begge life and withall happely being loath to die by the hand of a child And took away the ornaments that were on their Camels necks As the memorials of this great victory Vers 22. Then the men of Israel said unto Gideon Rule thou over us both thou and thy sonne c. That is they offered to receive him to be their king and to settle the kingdome successively upon his posterity Vers 23. And Gideon said unto them I will not rule over you c. That is not as a king he judged Israel unto his dying day but it was the kingdome of Israel the regall power which they proffered and he now refused and that upon this ground because the accepting of this would have been in a manner a taking of the government out of Gods hand the Lord saith he shall rule over you Not that God rules not by kings as well as by other kind of Magistrates but because God had established this way of governing them by Judges who had not so great a degree of soveraignty and power over the people as kings usually have were extraordinarily called of God withall because God had in his Law expressed that in case they should desire a king they were to take him whom the Lord should choose Deu. 17.14 15 When thou art come to the land which the Lord thy God giveth thee and shalt possesse it and shall dwell therein and shalt say I will set a king over me like all the nations that are about Thou shalt in any wise set him a king over thee whom the Lord thy God shall chuse One from among thy brethren shalt thou set over thee thou mayest not set a stranger over thee which is not thy brother Therefore he takes this rash proffer of changing the government to be a shaking of Gods government because they went about to change it without Gods leave and refuseth to give any consent to it all which is evident by that which the Lord said of the Israelites desiring a King in Samuels dayes 1. Sam. 8.6 7. But the thing displeased Samuel when they said Give us a King to judge us and Samuel prayed unto the Lord And the Lord said unto Samuel Hearken unto the voice of the people in all that they say unto thee for they have not rejected thee but they have rejected me that I should not reigne over them Vers 26. And the weight of the golden ear-rings which he requested was a thousand and seven hundred shekles of gold c. Which is esteemed to be according to the account of our weight 2380 pounds it is not impossible that all this should be spent in the making of one ephod as it is said vers 27. especially if it were made as that of Aarons with a brestplate set with so many precious stones of great value Exod. 28.15 16.17 But the words will well enough bear that of part of this gold now given him he made an ephod Vers 27. And Gideon made an ephod thereof and put it in his city Not a linen ephod but such a one as that which was made for the high priest of gold blue purple scarlet c. Exod. 28.6 It is probable enough that he intended it onely as a memoriall of this their victory over the Midianites the monument being of the very prey which was there taken though afterwards it became a snare both to him and to his house But why then did he make an ephod rather then any other monument this indeed seems to imply that his purpose was to make use also of this ephod either in offering sacrifices in his own house and then under this ephod all the priestly garments may be comprehended or else thereby to enquire what the will of the Lord was according to the judgement of Urim Not considering that this previledge was onely annexed to Aarons ephod wherein was the brestplate of judgement with the Urim and Thummim and therein therefore he sinned greatly and brought Gods wrath upon his posterity And all Israel went thither a whoring after it c. Either they went thither as to a famous Oracle to inquire concerning the will of God in any doubtfull cases or else drawn with the superstitious conceits they had entertained of this ephod they set up there a place of sacrificing contrary to the expresse letter of the Law of God or else they resorted
answered c. and her father his father in law in severall places Why Bethlehem from whence this Levite had his concubine is called Bethlehem-Judah See in the note chap. 17.7 Vers 2. And his concubine plaid the whore against him went away from him unto her fathers house c. It seems upon some discoverie of her whoredome or at least some suspition the Levite had of it there arose some quarrell betwixt him and his concubine and thereupon she left him and went home again to her fathers house who was too ready to entertain her The sad effects that followed upon this Levites taking a concubine makes it manifest that even in those times though it were an ordinary thing amongst all sorts of men even amongst the Levites to have concubines yet God was not pleased with it from the beginning it was not so saith our Saviour Matth. 19.8 Vers 3. And her husband arose and went after her to speak friendly unto her and to bring her again having his servant with him and a couple of asses To wit to carrie their provision and happely that both himself and his concubine if she would return with him might sometimes ease themselves by riding as occasion served Vers 11. Come I pray thee and let us turn in unto this citie of the Jebusites and lodge in it For though the children of Judah had taken from the Jebusites that part of Jebus that is Jerusalem which was in their tribe chap. 1.8 The children of Judah had fought against Jerusalem and had taken it and had smitten it with the edge of the sword yet out of that part which belonged to Benjamin on which side the Levite was now travelling the Jebusites were not wholly expelled chap. 1.21 The children of Benjamin did not drive out the inhabitants of Jerusalem but the Jebusites dwell in Jerusalem with the children of Benjamin unto this day Vers 14. And the sunne went down upon them when they were by Gibeah which belongeth to Benjamin There was a Gibeah in the tribe of Judah Josh 15.57 to distinguish this from that it is here called Gibeah which belongeth to Benjamin and else where Gibeah of Saul 1. Sam. 11.4 it is thought to be the same which Josh 21.17 is called Gebah which was a citie given to tho Priests the sonnes of Aaron Against which it makes nothing that here it is said vers 16. the men of the place were Benjamites for the priests did not dwell alone in such cities though they were the lords and owners of them Vers 15. And they turned aside thither to go in and to lodge in Gibeah Though it were a pious resolution in the Levite rather to chose to lodge in Gibeah then in Jebus and that because Jebus was a citie wherein the idolatrous and uncircumcised Jebusites dwelt yet this proved fatall both to him and his as the best counsell may have the worst successe and that because there is a secret over-ruling hand of God that may by this means bring about what he hath determined for the punishment of some other sinnes which we mind not Vers 16. And behold there came an old man from his work out of the field at even which was also of mount Ephraim Though he were an old man yet he followed his work in the field and that untill the even which is doubtlesse noted to his praise As for that last clause that he was also of mount Ephraim that no doubt is expressed to intimate that this amongst other things made the old man the readier to entertain the Levite when he heard him say vers 18. that he was of mount Ephraim too Vers 18. But I am now going to the house of the Lord. The Tabernacle at this time was in Shiloh Josh 18.1 and Shiloh was in the tribe of Ephraim either therefore there the Levites dwelling was or else he meant first to go to the house of the Lord to do his service there and then afterwards to passe forward on his journey homeward However it is probable that he mentions his going to the house of the Lord that he might know him to be a Levite Vers 22. Behold the men of the city certain sonnes of Belial beset the house round about c. A like fact to this we have formerly related concerning the Sodomites of which see the note Gen. 19.4 as for this term Sonnes of Belial see Deut. 13.13 Vers 24. Behold here is my daughter a mayden and his concubine them I will bring out now c. See the note Gen. 19.8 Vers 25. So the man took his concubine and brought her forth unto them and they knew her c. In the foregoing words it is said that when the old man the Levites host proffered these varlets his daughter a virgin and the Levites concubine thereby to take them off from that unnaturall uncleannesse wherewith they meant to satisfie their lust upon the Levite himself the men would not hearken to him yet when immediately by the Levites means his concubine was indeed brought out unto them and left amongst them they fell upon her and defiled her and that in such an outrageous barbarous manner that she died of it which was doubtlesse because having once an object for their lust in their power they could not forbear and so forgetting their former resolutions they laid hold on her and abused her in a most inhumane and execrable manner Vers 26. Then came the woman in the dawning of the day and fell down at the doore of the mans house c. That is she fell down dead at the doore of the mans house and there lay till break of day when her husband going forth to see what was become of her found her dead and thus though her husband had pardoned her whoredome yet God punished it and that too with her own sinne adulterie was her sinne and adulterie was her death she had dealt treacherously against her husband one would not satisfie her but she exposed her self to the lust of a stranger and now she was abused to death by the lusts of so many barbarous wretches whom she knew not that by so abusing her they murdered her Vers 27. And her hands were upon the threshold This is added to implie the reason of that which follows why the Levite spake to her to rise vers 28. And he said unto her Vp let us be going to wit because she lay in such a manner her hands laid upon the threshold under her head as if she had been asleep Vers 29. He took a knife and laid hold on his concubine and divided her together with her bones into twelve pieces and sent her into all the coasts of Israel That is to each of the twelve tribes a piece for to the tribe of Levi that was dispersed through all the land there was none sent and this was done that the fight of her dead limbs might affect them the more and stirre them up to be the more zealous for the punishment
of this horrible villanie that had been committed upon his concubine Some conceive that there was none sent to the tribe of Benjamin but that there was two pieces sent to the tribe of Manasseh because that tribe dwelt half within Jordan and half without But this is altogether a groundlesse conceit for there was most reason for sending a piece to Benjamin in regard the fact was committed in a citie of their tribe and there was as much reason why they should have sent two pieces to the tribe of Dan as to the tribe of Manasseh since the tribe of Dan was also seated in two severall parts of the land some in the portion of Judah and some northward at Laish as in the former chapter was related Vers 30. And it was so that all that saw it said There was no such deed done nor seen c. The messengers relating the cause why the Levite had done this not onely the elders of each tribe to whom these parcels of her body were sent because there was no magistrate armed with regall power to punish this fact but even all that came to the hearing of it cried out against it as a matchlesse villâ—nie and stirred up one another not to let it passe unrevenged And hence is that expression of the prophet Hos 9.9 They have deeply corrupted themselves as in the dayes of Gibeah CHAP. XX. Vers 1. THen all the children of Israel went out and the congregation was gathered together c. All the children of Israel that is the chief of all the people as it follows in the next verse all the elders and officers captains and men of warre except onely they of the tribe of Benjamin went out from their own habitations severally and were gathered together as one man that is unanimously as readily as if one man onely had been appointed to come to any place and thus was there an assembly of all the land to wit those within Jordan from Dan to Beersheba and together with them also of the land of Gilead that is those without Jordan and that in Mizpeh Mizpeh was a place where the Israelites did usually hold their publick assemblies 1. Sam 7.5 And Samuel said Gather all the children of Israel to Mizpeh and so also chap. 10.17 and Jer. 40.7 8. It is very probable that it stood in the confines of Judah and Benjamin and is therefore reckoned amongst the cities of both tribes see Josh 15.38 18.26 neither could there be therefore for the businesse they met about a fitter place chosen now here they are said to be gathered together unto the Lord not because the Tabernacle was there as we shall after see vers 27. but either because they were assembled in Gods name and to heare what God would give them in charge or because in all judiciall assemblies the Lord is in a speciall manner present Psal 82.1 God standeth in the congregation of the mighty he judgeth among the gods or else because they met in a synagogue a house set apart for publick prayer and teaching the people which seems the more likely even because of that which we reade in one of our Apocryphal books 1. Macc. 3.46 Wherefore the Israelites assembled themselves together and came to Maspha over against Jerusalem for Maspha was the place where they prayed aforetime in Israel Some conceive I know that the Ark was at present removed to Mizpeh but of that see vers 27. Vers 2. Foure hundred thousand footmen that drew sword The number of these men of warre is expressed both to shew their zeal in seeking to punish this abominable fact of the men of Gibeah and also to shew how evidently the hand of God was against these Israelites when they were twice beaten by the Benjamites and yet were so many more in number then they Vers 3. Now the children of Benjamin heard that the children of Israel were gone to Mizpeh This is added to implie how resolved the Benjamites were to stand out in defence against the rest of the Israelites who hearing of the Israelites assembling themselves about this businesse neither went to the assembly themselves nor sent any messenger to them Vers 5. And the men of Gibeah rose against me and beset the house round about upon me by night and thought to have slain me To wit by their unnaturall lust as they had slain his wife or at least he means that they thought to have done that to him which rather then he would have endured he would have lost his life Vers 7. Behold ye are all children of Israel c. And therefore ought to take to heart that so foul an abomination should be committed in Israel it concerns you all and therefore look to it Vers 8. We will not any of us go to his tent neither will we any of us turn in to his house This is added to shew how zealous they were in seeking to punish this horrible sinne they vowed that they would not so much as go home to their houses till they had executed judgement upon those that were guiltie of it yea not onely so but also at the same place and time at least when the report was brought them that the Benjamites would not deliver the malefactours into their hands but were resolved rather to defend them they vowed also that having slain the Benjamites they would not give any of their daughters in marriage to any that were left alive chap. 21. vers 1. Now the men of Israel had sworn in Mizpeh saying There shall not any of us give his daughter to Benjamin to wife and that they would likewise destroy every town throughout the whole land of Israel that had not sent some of their people to this assemblie to help them in this warre chap. 21.5 They had made a great oath concerning him that came not up to the Lord to Mizpeh saying He shall surely be put to death Vers 9. We will go up by lot against it That is we will by lot determine it who shall go up to fight against Gibeah and who shall go forth to fetch in victuals and other provisions for the people one in ten had need to be set apart for this service and who they shall be the lot shall decide Vers 12. And the tribes of Israel sent men through all the tribe of Benjamin c. Though the Benjamites absenting themselves from the assembly of all Israel at Mizpeh was a just ground of suspition that they meant not to yield up the malefactours to be punished yet would not the Israelites thereupon make warre presently against them but first they sent messengers to all the families of the tribe of Benjamin to desire the deliverie of those sonnes of Belial to deserved punishment that so if it were possible bloud-shed and civill war might be prevented Vers 13. Deliver us the men the children of Belial which are in Gibeah that we may put them to death and put away evil from Israel That is make others
bring the following judgement upon them or rather that this was an extraordinary act of devotion whereto the Priests were led by reasons grounded upon this strange and extraordinary work which God had wrought and perhaps also by a speciall instinct of Gods Spirit and is not therefore to be judged of according to the rules of other ordinary burnt offerings They considered that these kine had been given up by the Philistines to the service of the Lord in bringing home the Ark and that having been employed in so sacred of service it was not fit they should be imployed to any other use or much lesse that they should be sent back to the Philistines again and therefore they resolved by this way of an extraordinary burnt-offering to yield them up to the Lord by whose all-ruling providence they were so miraculously swayed to bring back the Ark unto that place And indeed had they sinned in offering these kine for a burnt-offering why should not this be mentioned vers 19. as the cause of Gods displeasure against them as well as their looking into the Ark. Vers 15. And the Levites took down the Ark of the Lord c. That is the Priests who were of the tribe of Levi for Bethshemesh as is before noted was one of the Priests cities Josh 21.16 nor was it lawfull for the Levites to touch the Ark Num. 4.15 And when Aaron and his sonnes have made an end of covering the Sanctuarie and all the vessels of the Sanctuarie as the camp is to set forward after that the sonnes of Kohath shall come to bear it but they shall not touch any holy thing lest they die Vers 18. And the golden mice according to the number of all the cities of the Philistines belonging to the five lords both of fenced cities and of countrey villages c. That is according as all the cities and villages of the Philistines were divided into five parts and were under the command of their five great lords each of those cities before mentioned being the mother citie in each division so accordingly there were five golden mice given as was said before vers 4. and that in the name and happely at the charge not of the mother-mother-cities onely but of all the severall circuits or provinces that belonged to them because all had been punished with that plague of mice which were sent amongst them even all the land of the Philistines unto the great stone of Abel that is mourning so called doubtlesse because of the peoples lamentation vers 19. as upon a like occasion the floore of Atad where the sonnes of Jacob with the Egyptians mourned for the death of Jacob was called Abel-mizraim Gen. 50.11 that is the mourning of the Egyptians Vers 19. And he smote the men of Bethshemesh because they had looked into the Ark of the Lord. It was not lawfull for any but the Priests no not the Levites who carried it to look upon the Ark bare and uncovered Num. 4.20 But they shall not go in to see when the holy things are covered lest they die It was therefore sufficient to render the people obnoxious to the judgement that fell upon them if we suppose that it came covered from the Philistines and they uncovered it to look upon it or that it came uncovered and they took libertie without any fear or reverence to stare and gaze upon it But yet the words seem to import that they proceeded further even to look into the Ark either merely out of curiositie or perhaps to see whether the Philistines had not put any thing into it or taken any thing out of it onely I see not how so many could offend in this kind Even he smote of the people fiftie thousand and threescore and ten men That is of them and of the people together that came flocking from all parts to see the Ark there were slain fiftie thousand and threescore and ten men It were much that there should be so many found in so little a citie as Bethshemesh was but amongst those multitudes that might come from all parts to see the Ark there might well be fiftie thousand and threescore and ten slain Vers 21. And they sent messengers to the inhabitants of Kirjath-jearim c. Pretending happely that their citie of Bethshemesh was not a place of such safetie for the Ark to be in as Kirjath-jearim was they sent to the inhabitants of Kirjath-jearim to desire them to fetch the Ark thither The Philistines say they have brought again the Ark of the Lord come ye down and fetch it up to you CHAP. VII Vers 1. ANd the men of Kirjath-jearim came and fetcht up the Ark of the Lord c. Three particulars are here related concerning this removall of the Ark. The first is that it was fetcht up from Bethshemesh by the men of Kirjath-jearim a citie in the tribe of Judah not farre from Bethshemesh called formerly Baalah and Kirjath-Baal Josh 15.9 60. and 18.14 Now this being none of the cities of the Priests who onely might touch the Ark though it be said that the men of Kirjath-jearim fetcht up the Ark yet thereby is meant onely that they came up to have it carried to their citie and attended it when it was removed for they were doubtlesse priests either of Bethshemesh or of some other place that carried the Ark. Notwithstanding the men of Bethshemesh were smitten for looking into the Ark chap. 6.19 yet the men of Kirjath-jearim did not oppose the removing of it to their citie but themselves fetched it thither no doubt with much joy and that because they knew that it was not the presence of the Ark amongst the men of Bethshemesh but their unreverend carriage of themselves in gazing upon the Ark or looking into it that was the cause of their miserie The second thing related is that they brought the Ark into the house of Abinadab in the hill It is likely that Abinadab was a man of singular holinesse and perhaps as some hold a Levite too but yet the reason which the text implies why his house was chosen for the keeping of this sacred treasure is this that it was in the hill to wit first because high places were in these times in great request and judged fittest for holy employments and secondly because it might be a place of strength and so of safetie for the Ark to be kept in whence it was that the Ark was kept there till Davids time when it was fetched away from thence 1. Chron. 13.6 7. And David went up and all Israel to Baalah that is to Kirjath-jearim which belonged to Judah to bring up thence the Ark of God the Lord. And they carried the Ark of God in a new cart out of the house of Abinadab Indeed in 2. Sam. 6.3 it is said that the Ark was brought out of the house of Abinadab that was in Gibeah but by Gibeah there is meant the hill as it is translated there in the margin of our Bibles
that they poured forth whole streams of tears before the Lord drawn from the inward fountain of a broken heart and so paralell it with those expressions of Jeremy Jer. 9.1 Oh that my head were waters and mine eyes a fountain of tears that I might weep day and night c. of Job Job 16.20 Mine eye poureth out tears unto God and so also of David Psal 6.6 All the night make I my bed swimme I water my couch with tears and Psal 42.3 My tears have been my meat day and night And again others conceive that it is meant of their drawing and pouring forth water for the use of their legall purifying which was frequently used in those times as a signe that they acknowledged their own filthinesse and expected to be cleansed by the bloud and spirit of Christ And indeed this last best agreeth with the letter of the Text. Vers 9. And Samuel took a sucking lambe and offered it for a burnt-offering c. If Samuel offered this himself and not by the hands of the priests it was by extraordinary dispensation in regard he was a prophet for so we see also Elijah did 1. Kings 18.31 c. The like we must judge also concerning the place wherein this sacrifice was offered at least if the Ark were not at present in Mizpeh Vers 10. But the Lord thundred with a great thunder on that day upon the Philistines This was according to Hannahs prophecy chap. 2.10 But yet the Israelites were fighting not idly looking on when the Lord thundred upon them as is evident in the next clause and they were smitten before Israel No doubt in the best manner they were able they set themselves in battel array against the Philistines yea and when the Philistines were discomfited it seems the rest that staid in Mizpeh came out too as seems to be expressed in the following verse Vers 12. Then Samuel took a stone and set it between Mizpeh and Shen and called the name of it Eben-ezer c. This shews that this glorious victory was gotten in the very same place where before the ark was taken and the Israelites vanquished chap. 4. verse 1. Now Israel went out against the Philistines to battel and pitched beside Eben-ezer Vers 13. So the Philistines were subdued and they came no more into the coast of Israel c. It may be questioned how these words must be understood that the Philistines came no more into the coast of Israel and that first Because it is evident that the Philistines did often after this invade the land of Israel as is clear chap. 17.1 and 31.1 many other places Yea and secondly It was not long after this ere they did enter the land and that with a mighty army For in the beginning of Sauls reign chap. 13.1 5. which was not long after this the Philistines gathered themselves together to fight with Israel thirty thousand charets and six thousand horsemen and people as the sand which is on the sea-shore in multitude and they came and pitched in Michmash c. and thirdly The very following words here and the hand of the Lord was against the Philistines all the dayes of Samuel seem clearly to imply that after this even in Samuels dayes there were many conflicts between the Philistines and the Israelites wherein the Israelites still prevailed against them But for the resolving of this doubt we must know that the meaning of these words And they came no more into the coast of Israel is that they did no more at that time rally their scattered troops together and come back again into the land of Israel to revenge their former defeat or else that they came no more into the land whilst Samuel governed Israel alone and indeed this is the utmost extent that can be given to these words for after Saul was chosen to be their King it is evident that the Philistines did often with their armies enter the land Vers 14. And the cities which the Philistines had taken from Israel were restored to Israel from Ekron even unto Gath c. It is plain by many places that in the beginning of Sauls reigne the Philistines had garrisons in severall places of the land of Israel for so we reade chap. 10.5 Thou shalt come to the hill of God saith Samuel to Saul when he had newly anointed him King where is the garrison of the Philistines and again chap. 13.3 Jonathan smote the garrison of the Philistines that was in Geba and the like in other places either therefore the Philistines did again after this surprise some strong forts which they had now delivered up and did again place garrisons there or else though they now restored to Israel the cities they had formerly taken from them yet they still reserved some places of strength wherein they kept garrisons for the better awing of the Israelites that they might not break out against the Philistines And there was peace between Israel and the Amorites That is there was no warre between them By the Amorites here some conceive the Philistines are meant but it may also be meant of the remainder of the Canaanites who being terrified with this victory which the Israelites had gotten over the Philistines did hereupon also desist from troubling the Israelites for this is here set down as an effect of that victory Vers 15. And Samuel judged Israel all the dayes of his life For though Saul were anointed King in Samuels time and had the supreme power in his hand yet Samuel gave not over the government altogether but exercised the jurisdiction of a Judge or a kind of extraordinary power derived unto him from God as appears by many things he did after Saul was King as his killing of Agag chap. 15.32 33. Then said Samuel Bring you hither to me Agag the King of the Amalekites and Agag came unto him delicately And Agag said Surely the bitternes of death is past And Samuel said As thy sword hath made women childlesse so shall thy mother be childles among women And Samuel hewed Agag in pieces before the Lord in Gilgal And his anointing of David chap. 16.13 Then Samuel took the horn of oyle anointed him in the midst of his brethren and therefore are Saul Samuel joyned together chap. 11.7 And he took a yoke of oxen hewed them in pieces and sent throughout all the coasts of Israel by the hands of messengers saying Whosoever cometh not forth after Saul and after Samuel so shall it be done unto his oxen And the years of both their government are joyned together Act. 13.20 21. And after that he gave unto them Judges about the space of foure hundred and fifty years untill Samuel the prophet And afterward they desired a king and God gave unto them Saul the sonne of Cis a man of the tribe of Benjamin by the space of fourty years Vers 17. And there he built an altar unto the Lord. This he might do by an extraordinary Propheticall
19. I am one of them that are peaceable and faithfull in Israel Here this wise woman of Abel doth further disswade Joab from proceeding with such severity against this Citie by three severall Arguments first by pleading their innocency I am one of them that are peaceable and faithfull in Israel for this she speaks not of her self in particular there being no reason that the whole citie should be spared because she was peaceable but she speaks in the name and person of the whole citie to wit that their citie Abel was peaceable and faithfull and indeed it may well be that either the citie knew nothing of Sheba's guilt and did shut their gates not to defend Sheba but onely because they heard of an Army that was coming against them or at least that though there might be a faction in the citie that were abettors of Sheba yet for the generality of the people they were otherwise minded and this she alledgeth to justifie the citie and to stay the rage of Joab secondly by pleading the dammage that would redound to the Israel of God by the ruine of this citie Thou seekest to destroy a citie and a mother in Israel that is the chief citie of a Province a mother citie The chief cities of a Countrey are called in the Scripture mothers partly in regard of the multitude of the Inhabitants which are there bred and brought up as it were in the lap and bosome of a mother and are by her defended and sheltred from the violence of those that would hurt them and liberally provided for and sent forth perhaps into other parts of the land with a large portion of outward things but principally in regard of the towns and villages about them either because the cities had the command over them or at least because the towns and villages had much dependance upon them as children upon their mother for counsell and direction in their weightiest affairs for defence against invading enemy and for a supply of thing convenient for them and so this woman tearms her citie a mother in Israel to shew what a mischief he should do to the land of Israel in ruinating such a citie and thirdly by pleading the wrong that therein would be done unto the Lord in that the people were the people of God that were like to be destroyed in it and the citie a part of the inheritance wherein God had placed his people Why wilt thou saith she swallow up the inheritance of the Lord where also the expression she useth of swallowing up the inheritance of the Lord is very observable for thereby she covertly blames him for his violent and furious proceedings against them and intimateth that if he would not do all in a passion but would a little deliberate of these his proceedings he would be soon of another mind Vers 21. But a man of mount Ephraim Sheba the sonne of Bichri by name hath lift up his hand against the King He was of the Tribe of Benjamin but dwelt it seemeth in mount Ephraim and therefore Joab calls him a man of mount Ephraim And the woman said unto Joab behold his head shall be thrown to thee over the wall This she promiseth with such confidence either because she knew already the minds of those that were able to do it or because she was assured they would be wonne to it and not hazard the citie to shelter a Traitour and indeed that the inhabitants were by her perswaded to yield to this the words in the following verse seem clearly to imply Then the woman went unto all the people in her wisdome c. that is by her wisdome in pleading with them and the strong reasons she alledged she perswaded the Citizens to cut off his head c. Vers 23. Now Joab was over all the host of Israel As before when David was first settled in the kingdome the names of his chief Officers were expressed chap. 8.16 So here again first to let us see that Joab recovered his place David perhaps not knowing how to oppose it and secondly to she how fully David was reetablished in the kingdome all things being setled again in the former order Vers 24. And Adoram was over the tribute This office was not mentioned before chap. 8. for since that David had enlarged his Dominions and made many nations tributary to him and thereupon this office was committed to Adoram Vers 25. And Sheva was scribe Or Seraiah chap. 8 17. CHAP. XXI Vers 1. THen there was a famine in the dayes of David three years yeare after yeare and David enquired of the Lord. Though this story of the three years famine be here related after that of Absaloms rebellion and Sheba's insurrection against David yet it is generally held that both this and the following story chap. 24. happened long before and indeed if Absaloms rebellion was in the the fourtieth yeare of his fathers reigne who reigned in all but fourty years chap. 5.4 as many gather from chap. 15.7 And it came to passe that after fourtie years Absalom said unto the King c. this consequently must needs be before that onely because all these fore-mentioned troubles that befell David befell him for his sinne with Bathsheba therefore are they there inserted immediately after that and these that concerned other matters are afterward related by themselves the Scripture rather respecting the coherence of the matter and argument then the consequence of the time and so much methinks the very Text doth imply giving no other note of the time but that it was in the dayes of David though the sinne was long since committed yet at length God began to punish the whole land for it by sending a famine amongst them caused as it seems vers 10. by want of rain and how ever at first David took it as a punishment laid upon them for the common sinnes of the land yet when he saw that it continued three years together he concluded there was some speciall thing wherewith God was offended and for which he would be satisfied and therefore then he enquired of the Lord. And the Lord answered It is for Saul and for his bloudy house because he slew the Gibeonites That is many of the Gibeonites in the following verse it is indeed expressed that he endeavoured to root them all out of the land Saul sought to stay them in his zeal to the children of Israel and Judah to wit as pretending that it was neither profitable nor honourable nor safe for Gods people to suffer any of those cursed nations to live amongst them whom God hath commanded them utterly to destroy Exod. 23.33 Deut. 7.2 but it seems he did not openly professe this which he had purposed with himself for this would have been too manifest an act of tryranny and injustice and too palpable a violation of the oath which Joshua and the Elders of Israel had taken that they should live peaceably amongst them Josh 9.15 and besides had he gone
that were already in a mutinous temper it was ill coming they might think into his clutches whose little finger was so heavie nor could there be any hope of fair usage from him that when he came to treat with his people could speak of nothing but yokes and whips and scorpions Vers 16. The people answered the king saying What portion have we in David c. What have we to do with the posterity of David we will have a king again of our own tribes as formerly a seditious speech much like that of Sheba 2. Sam. 20.1 We have no part in David neither have we inheritance in the sonne of Jesse and whereto happely they did allude besides by calling David as it were in scorn the sonne of Jesse they imply that he having been formerly raised by them from a mean condition to be their king it was not sufferable that his grandchild should now tyrannize over them as if they were scarce good enough to be his slaves To your tents O Israel That is Let us return to our own dwellings and not stay here to make our selves slaves to such a tyrant but amongst our own tribes let us make us a king Because of old they dwelt in tents this phrase had ever since continued in use amongst them Now see to thine house David This also was spoken by way of derision and scorn as if they should have said Let Rehoboam the sonne of David make much of his own tribe for beyond their bounds his kingdome is not like to extend we are resolved to take care of our selves and to provide a king amongst our own tribes Vers 17. But as for the children of Israel which dwelt in the cities of Judah Rehoboam reigned over them Two severall wayes this may be understood to wit either of the Israelites of the ten tribes that such of them as left their land in the dayes of Jeroboam came and dwelt in the cities of Judah did submit themselves to Rehoboam as their brethren of Judah did or else rather of the men of Judah who are here called the children of Israel which dwelt in the cities of Judah that though their brethren of Israel fell off from Rehoboam yet the continued constant to him Vers 18. Then king Rehoboam sent Adoram who was over the tribute c. It is most probable that this man was sent yet too late to pacifie the people but being one of the taxers of the people the very sight of him did more enrage them and thereupon they stoned him and this too was a notable act of folly in Rehoboam Vers 19. So Israel rebelled against the house of David unto this day The defection of the ten tribes is here called rebellion which shews plainly that it was a sinne in them thus to cast off their lawfull sovereigne for though the Prophet Ahijah had foretold and promised that Jeroboam should be king of the ten tribes chap. 11.31 yet because the people had no command from God herein but did what they did merely of their own heads and in a discontent against Rehoboam their wayes were rebellious however they did thereby accomplish what God had determined Vers 20. And it came to passe that when all Israel heard that Jeroboam was come again c. It is manifest that Jeroboam was amongst the resst when at first they demanded of Rehoboam a relaxation of their burdens vers 3. And Jeroboam and all the congregation of Israel came and spake unto Rehoboam but it seems that was then known onely to some of the chief of the congregation which when it came to be generally known amongst the people they presently assembled themselves sent for him and made him their king as here it is said Thus generally Expositours understand this place yet it may be that being here to relate how the Israelites made Jeroboam their king their first calling him to their assembly is onely here again repeated There was none that followed the house of David but the tribe of Judah onely It is manifest that there were but ten tribes that revolted to Jeroboam chap. 11.31 and therefore Rehoboam must needs have two tribes which were Judah and Benjamin as is clearly expressed 2 Chro. 11.2 but because Benjamin was but a poore little tribe and being joyned with Judah were still comprehended under the name of the kingdome of Judah therefore it is said here that none continued firm to Rehoboam but the tribe of Judah onely Vers 24. Thus saith the Lord You shall not go up nor sight against your brethren the children of Israel c. To wit because God had decreed that the ten tribes should rend themselves as they had done from the house of David for so it follows in the next words return every man to his house for this thing is from me There is indeed an intimation too of another motive in these first words to wit that the Isiraelites were their brethren but this is not mentioned as a sufficient cause apart by it self but as a circumstance which might render them the more willing to submit to what God had determined we see in the warre which they made against Benjamin with Gods approbation Judg. 20.1 that it was not unlawfull for Gods people in any case to fight against their brethren but that which made it now unlawfull was because God did now make known to them that this which was done was of him and then to make them the more willing to submit to Gods decree herein even this also might be laid into the ballance that the warre which they intended was against their brethren They hearkened therefore to the word of the Lord and returned c. and so all was stayed for the present Nor do we ever reade that Rehoboam as bad as he was did ever after this attempt to recover the kingdome of Israel out of the hands of Jeroboam but yet there was continuall hostilitie betwixt these two kings and the borderers on both sides did continually make inrodes one upon another chap. 14.30 Vers 25. Then Jeroboam built Shechem c. That is he forrified these two cities Shechem and Pennel the one within Jordan and the other without and indeed we reade that Shechem was utterly ruined by Abimelech in the dayes of the Judges Jud. 9.45 Vers 27. If this people go up to do sacrifice in the house of the Lord at Jerusalem c. Though God had promised Jeroboam by Ahijah the prophet chap. 11.38 that if he would walk in his wayes he would be with him and build him a sure house as he had done for David yet having no confidence in this promise of God he concluded that if the people should continue to go up to Jerusalem to sacrifice they would soon return to Rehoboam again to wit first because they would be forced for fear of being apprehended as traitours when they came to Jerusalem either to give over their offering of sacrifices to God or else to make their peace with
is expressely noted that he began to prophecy in the thirteenth yeare of Josiahs reigne Jerem. 1.1 2. The words of Jeremiah to whom the word of the Lord came in the dayes of Josiah the sonne of Amon king of Judah in the thirteenth yeare of his reigne and this was that Josiah who was by name mentioned by the Prophet that foretold the polluting of Jeroboams altar about three hundred years before he was borne 1. Kings 13.2 And he cryed against the altar in the word of the Lord and said O altar altar thus saith the Lord Behold a child shall be born unto the house of David Josiah by name and upon thee shall he offer the priests of the high places c. Vers 3 And it came to passe in the eighteenth yeare of king Josiah that the king sent Shaphan c. That is in the eighteenth yeare not of his age but of his reigne for so it is expressed 2. Chron. 34.8 Now in the eighteenth yeare of his reigne when he had purged the land and the house he sent Shaphan the sonne of Azaliah c. Nor may we think that this was the first act of his piety and that till he had reigned eighteen years he did nothing this way for in the Chronicles we see where his acts are related according to the order of time wherein they were done first that in the eighth yeare of his reigne being then sixteen years old he began to bend himself to seek information how he might serve God as David had done secondly that in the twelfth yeare of his reigne he began to purge Judah and Jerusalem of all their idolatry which he did also with a great deale of zeal 2. Chron. 34.3 For in the eight yeare of his reigne while he was yet young he began to seek after the God of David his father and in the twelfth yeare he began to purge Judah and Jerusalem from the high places and the groves c. and then thirdly that in the eighteenth yeare of his reigne when he was twenty six years old he set upon the work of repairing the temple as is here also related Vers 4. Go up to Hilkiah the high priest that he may summe the silver c. The prophet Jeremiah was the sonne of Hilkiah a priest Jer. 1.1 but whether he were the sonne of this Hilkiah the priest it is uncertain Vers 5. And let them deliver it into the hand of the doers of the work c. That is into the hand of the overseers of the work who were Levites 2. Chron. 34.12 And the men did the work of the Lord faithfully and the overseers of them were Jahath and Obadiah c. Vers 8. And Hilkiah the high priest said unto Shaphan the Scribe I have found the book of the law in the house of the Lord. That is the authentick and originall copy of it written by Moses and delivered by him to the Levites to be laid up in the side of the ark Deut. 31.24 25 26. and thus did the Lord abundantly recompence their zeal for the repair of his Temple by bringing to their hands this precious jewell though it be most probable which the Hebrew writers say that Manasseh and Amon had endeavoured to burn up all the books of the law and so this book was hid in some secret place in the Temple by some faithfull priests that it might be preserved for future times yet it is not likely but that there were some transcripts of this sacred volume preserved amongst the people at least some parcels of it and that Josiah amongst others had not been a mere stranger to the book of the law for strange it were that he should live till the eighteenth yeare of his reigne and so piously reform what was amisse and never see the law of God till now rather because this was the originall book of the law which Moses himself had written there was great joy at the finding of it and to the king it was brought as a rare jewell indeed Josiahs astonishment vers 11. And it came to passe when the king had heard the words of the book of the law that he rent his clothes makes it clear that he had not formerly read or heard read those dreadfull threats of judgements against idolatry Levit. 26. or Deut. 28. which now were read to him out of this book but that might be though he had before seen many copies of the law his respect to this originall of Moses writing might make him desirous to heare it all read and so he might heare those terrible passages now which he had not read or heard before Vers 12. Achbor the sonne of Michaiah c. Or Abdon the sonne of Micah 2. Chron. 34.20 Vers 14. Now she dwelt in Jerusalem in the colledge Or as it is in the margin in the second part now if we read it so by the second part we must understand the second citie or the suburbs of Jerusalem which was encompassed with walls and gates severall from the citie but however it may well be that the reason why this clause is added is to intimate the reason why Hilkiah and those that were sent with him to enquire of the Lord went to Huldah the prophetesse rather then to Jeremiah or Zephaniah who at this time prophecyed in the land of Judah it was because she dwelt in Jerusalem and so was near at hand whereas they were at present in other parts of the kingdome and indeed we read that Anathoth was the place of Jeremiahs usuall dwelling Jer. 29.27 Vers 20. Thou shalt be gathered into thy grave in peace c. That is before these troubles and miseries fall upon this place and the inhabitants thereof whilest the kingdome doth yet flourish in prosperity and peace for though Josiah was slain by Pharaoh Necho chap. 23.29 yet because he died before that desolation came upon the land whereof Huldah had spoken and died in the love and favour of God also therefore she said that he should be gathered to his grave in peace CHAP. XXIII Vers 2. ANd the king went up into the house of the Lord and all the men of Judah c. To wit to renew solemnly their covenant with God that if it were possible the wrath of the Lord might be appeased and those judgements prevented which the prophetesse Huldah had told him were to come upon the land and because all were concerned in the danger all were called to this assembly the priests and the prophets and all the people where by the prophets may be meant not onely the prophets that at this time prophecyed in the land as Jeremiah Zephaniah and Urijah but likewise also those that lived in the schools of the prophets whereof there is often mention made in the Scripture Vers 3. And the king stood by a pillar c. That is on the brazen scaffold erected by Solomon which was made with pillars or on a throne which was according to the custome erected by
Vers 4. Eleazar begat Phinehas Phinehas begat Abishua c. Eleazar succeeded his father Aaron in the high priesthood in the fourtieth yeare after their coming out of Egypt Numb 20.25 c. and 33.18 and was high priest all the time of Joshua and died immediately after him as may seem by the relation of their deaths together Josh 24.29 33. Phinehas his sonne that succeeded him was he that slew Zimri and Cozbi in the wildernesse and had thereupon a promise from God that the high priesthood should be settled upon him and his seed for ever see Numb 25.7 13. He succeeded his father Eleazar about the death of Joshua Josh 24.29 33. How long he lived high priest it is no where expressed but probable it is he was high priest all the time that the people served the Lord after Joshuahs death in the dayes of the elders that out-lived Joshua Judg. 2.7 and perhaps in the time of the first revolting of the people in the time of the Judges which must needs then be a matter of much grief to a man of such zeal as he was for it is evident that when the Israelites made warre against Benjamin he was high priest Josh 20.28 And Phinehas the sonne of Eleazar the sonne of Aaron stood before it in those dayes As for the next three that follow Abishau Bukki his sonne and Vzzi his sonne they were it seems high priests in those corruptest times of Israel under the Judges whereto agrees that which is by some said that in the dayes of Uzzi it was that Eli and so his posterity after him got the high priests office not being of Eleazars stock but of the stock of Ithamar and if so it were then the foure next following of the stock of Eleazar were never high priests to wit Zerahiah and Meraioth and Amariah and Ahitub but Zadok the sonne of Ahitub vers 8. was the first that recovered that dignity again which was in the dayes of Solomon who thrust out Abiathar of the posterity of Eli and of the stock of Ithamar from being high priest and put Zadok the sonne of Ahitub in his room 1. Kings 2.27 35. Vers 10. And Johanan begat Azariah he it is that executed the priests office in the temple that Solomon built in Jerusalem That is this is that Azariah of whom such honourable mention is made in the book of the Chronicles 2. Chron. 26.16 c. who did so worthily execute maintain the honour and office of the priesthood against the intrusion and usurpation of Uzziah the king of Judah and it is expressely noted that it was in the temple which Solomon built in Jerusalem because at the time when this was written there was another Temple in Jerusalem built by Zerub-babel Yet some understand these words of Johanan the father of Azariah that he was that Jehoiada that was high priest in the dayes of Athaliah by whom both the Temple and Common-wealth were preserved when they were in danger to be ruined by her Vers 13. And Shallum begat Hilâ—iah Who found the book of the Law in the dayes of Josiah 2. Kings 22.8 Vers 14. And Azariah begat Seraiah c. Seraiah was the high priest whom Nebuchadnezzar slew see 2. Kings 25.18 21. He was also the father or grand-father of Ezra Ezra 7.1 Now after these things in the reigne of Artaxerxes king of Persia Ezra the sonne of Seraiah the sonne of Azariah the sonne of Hilkiah c. and then Jehozadak his sonne was the father of Josuah who was so famous at the return of the Jews and the rebuilding of the Temple Hag. 1.1 In the second yeare of Darius the king in the sixth moneth in the first day of the moneth came the word of the Lord by Haggai the Prophet unto Zerubbabel the sonne of Shealtiel governour of Judah and to Josuah the sonne of Josedech the high priest Vers 19. And these are the families of the Levites according to their fathers That is of these before named were the severall families of the Levites called to wit the family of the Libnites c. Vers 20. Of Gershom Libni his sonne Jahath his sonne Zimmah his sonne c. Here follows a catalogue of those that were successively the Heads both of the Gershonites Kohathites and Merarites perhaps unto the dayes of David who did dispose of the Levites into new orders and whereas Zimmah is here said to be the sonne of Jahath thereby is meant that he was his grandchild for Shimei was the sonne of Jahath and Zimmah the sonne of Shimei vers 42 43. Vers 25. And the sonnes of Elkanah Amasai and Ahimoth The sonnes of Elkanah are here more particularly expressed because from him descended that Elkanah who was the father of Samuel Vers 26. As for Elkanah the sonnes of Elkanah Zophai his sonne c. This is another Elkanah who was the sonne of Mahath and grandchild of Amasai mentioned in the former verse as is evident vers 35 36. Vers 27. Jeroham his sonne Elkanah his sonne The father of Samuel Vers 31. And these are they whom David set over the service of song in the house of the Lord c. That is these are they that David made chief in the three quires of singers after the Ark had rest that is after it was brought to Davids house for before it was removed from one place to another to wit these mentioned in the sequel of this chapter Heman of the Kohathites ver 33. who was the chief and therefore had the middle quire and Asaph who stood on Hemans right hand v. 39. and was of the Gershonites and Ethan who was also called Jeduthun chap. 25.1 and was of the Merarites and stood on Hemans left hand ver 44. These were in their times famous men as being the chief singers and withall Prophets and pen-men of some of the Psalmes 2. Chron. 29.30 Moreover Hezekiah the king and the princes commanded the Levites to sing praise unto the Lord with the words of David and of Asaph the seer Vers 33. Heman a singer the sonne of Joel the sonne of Shemuel That is Samuel for Heman was Samuels grandchild Vers 50. And these are the sonnes of Aaron Eleazar his sonne Phinehas his sonne c. By occasion of the mention that is made of the severall offices and imployments of the priests in the foregoing verse the catalogue of the sonnes of Eleazar is here again set down unto the dayes of David by whom the priests were divided into foure severall orders Vers 57. And to the sonnes of Aaron they gave the cities of Judah c. And Simeon Josh 21.9 And they gave out of the tribe of the children of Judah and out of the tribe of the children of Simeon these cities which are here mentioned by name Vers 60. All their cities throughout their families were thirteen cities To wit the eleven here mentioned and Ain in Judahs portion and Gibeon in Benjamins which are reckoned amongst the rest Josh 21.16 17. but
are not here mentioned Vers 61. And unto the sonnes of Kohath which were left of the family of that tribe were cities given out of the half tribe c. That is to the rest of the sonnes of Kohath to wit those that were not of the priests the sonnes of Aaron there were cities given out of the half tribe of Manasseh that was placed within Jordan yea and by lot there were given them in all ten cities to wit foure out of the tribe of Ephraim and foure out of the tribe of Dan and two out of the half tribe of Manasseh most of which are expressed by name vers 67 c. and more fully Josh 21.21 Vers 65. And they gave by lot these cities which are called by their names To wit above ver 57 c. Vers 66. And the residue of the families of the sonnes of Kohath had cities c. Here the cities that were given to the rest of the Kohathites are expressed also by name which were before spoken of ver 61. as they are also Josh 21.20 though indeed many of the names there and here differ concerning which see the notes there Vers 69. And Aijalon with her suburbs c. These were given them out of the tribe of Dan as also Eltekeh and Gibbethon which are not here mentioned Josh 21.23 24. CHAP. VII Vers 1. NOw the sonnes of Issachar were Tola and Puah Jashub c. This Puah and Jashub we called Phuvah and Job Gen. 46.13 Having before set down the genealogies of Reuben Simeon Levi and Judah Issachars is next here related because Issachar was Jacobs next sonne by Leah Vers 2. Whose number was in the dayes of David two and twenty thousand and six hundred To wit when he appointed Joab to number the people 2. Sam. 24.1 Vers 3. And the sonnes of Uzzi Izrahiah and the sonnes of Izrahiah Michael and Obadiah and Joel Ishiah five That is there were five descended of Uzzi to wit Izrahiah and his foure sonnes Vers 4. And with them by their generations after the house of their fathers were bands of souldiers c. Hereby it is evident that there were six and thirty thousand men of the posterity of Uzzi alone so that the two and twenty thousand six hundred mentioned before vers 2. was the number of the posterity of Tola by his other sonnes Uzzi being excepted whose posterity are here numbred by themselves as being more then all the rest together Vers 5. And their brethren among all the families of Issachar were men of might c. That is all the children of Issachar together were fourescore and seven thousand men of might when Joab numbred them Vers 6. The sonnes of Benjamin Bela and Becher and Jodiael three Jediael is called Ashbel Gen. 46.21 Zebulun was the sixth sonne of Leah born next after Issachar but neither Zebuluns nor Dans genealogie is at all here mentioned perhaps because at the return of the people out of Babylon when it is thought that Ezra wrote this book their genealogies were not found Benjamins genealogy is therefore next inserted who was the sonne of Rachel yet here are but onely three of Benjamins ten sonnes mentioned perhaps because the posterity of these onely were numbred when Joab numbred the people vers 2. Vers 12. Shuppim also and Huppim c. That is these also were of Benjamins posterity Vers 13. The sonnes of Naphtali Jahziel and Guni and Jezer and Shallum the sonnes of Bilhah That is the grand-children for Bilhah Rachels handmaid was the mother of Naphtali whose sonnes these were Vers 14. The sonnes of Manasseh Ashriel whom she bare c. There was an Ashriel that was the sonne or one of the posterity of Gilead Numb 26.30 31. These are the sonnes of Gilead of Jeezer the family of the Jeezerites of Helek the family of the Helekites And of Asriel the family of the Asrielites and of Shechem the family of the Shechemites either therefore this was another Ashriel the immediate sonne of Manasseh by his wife whereas Machir was Manassehs sonne by his concubine the Aramitesse or else Ashriel is here reckoned onely as one of the posterity of Manasseh whom she bare that is either the wife of Gilead or the wife of Hepher the mother of Zelophehad and thence it follows vers 15. that Zelophehad who was the sonne of Hepher the sonne of Gilead Num. 27.1 was the second that is the second sonne of Hepher the younger brother of Ashriel And if we thus take Ashriel for one of the posterity of Gilead the sonne of Machir then we must understand that the following words But his concubine the Aramitesse bare Machir c. are onely added to shew that this Ashriel and the rest afterward mentioned were not the posterity of Manasseh by his wife but by his concubine the Aramitesse Vers 17. These were the sonnes of Gilead c. To wit Ashriel and Zelophehad above mentioned but not Peresh and Sheresh and his posteritie the last here mentioned for they were the sonnes of Machir by Maachah and so the brethren of Gilead Vers 18. And his sister Hammoleketh bare Ishhad c. That is Gileads sister Vers 19. And the sonnes of Shemida were Ahian c. And Shemida was also the sonne or of the stock of Gilead see Numb 26.30 32. Vers 21. Whom the men of Gath that were born in that land slew c. Either this must be referred to all those before named vers 20. the sonnes of Ephraim Shuthelah and Bered his sonne and Tahath his sonne c. to wit as taking them all to be the severall sonnes of Ephraim namely that Shuthelah vers 20. was the sonne of Ephraim and so also Bered who seems to be mentioned as the sonne of Shuthelah was another sonne of Ephraim and Tahath another and so on forward who were all slain by the men of Gath when the Israelites were in Egypt or else if this seems not so probable because then Ephraim should have two sonnes called Shuthelah and two called Tahath then though those in the twentieth verse be taken as severall generations to wit that Shuthelah was the sonne of Ephraim and Bered his grandchild and Tahath his grandchild and so forward yet Zabad the first mentioned vers 21. must be reckoned another sonne of Ephraim and Shuthelah and Ezer and Elead his grandchildren whom the men of Gath slew or thirdly if all those before mentioned be reckoned as severall succeeding generations to wit that Shuthelah the sonne of Ephraim begat Bered and Bered Tahath and Tahath Eladah and Eladah Tahath and Tahath Zabad and Zabad Shuthelah and Ezer and Elead then the words whom the men of Gath slew c. must be referred onely to some of the former of these here mentioned or fourthly that which follows vers 22. And Ephraim their father mourned many dayes and his brethren came to comfort him must be meant of Zabad who was called also Ephraim perhaps onely because he was the head of that tribe
by art and made them castles and put captains in them some of which were perhaps his sonnes whom he dispersed unto every fenced citie throughout Judah and Benjamin vers 23. And he dealt wisely and dispersed all his children throughout all the countreys of Judah and Benjamin unto every fenced citie Vers 12. And in every citie he put shields and spears That is weapons both for defence and offence Vers 14. For Jeroboam and his sonnes had cast them off from executing the priests office unto the Lord. To wit by forbidding them to go up to Jerusalem to execute the priests office in the Temple as by the Law they were enjoyned and this is ascribed not onely to Jeroboam but also to his sonnes because he used them as his instruments in restraining them from going up to sacrifice at the Temple having happely given them the charge and command of the fenced cities as Rehoboam did his sonnes vers 23. Vers 15. And he ordained him priests for the high places and for the devils and for the calves which he had made Hereby it appears that Jeroboam set up other idols besides his golden calves in which he pretended the worship of the true God and why he said in them to have served devils see Levit. 17.7 Vers 17. So they strengthened the kingdome of Judah and made Rehoboam the sonne of Solomon strong three years That is by the accesse of these Levites and others of the ten tribes the kingdome of Judah was strengthened and so continued three years Indeed till the fifth yeare Shishak invaded not the land of Judah chap. 12.2 But in the fourth yeare they began to corrupt themselves and because so soon as they forsook God God also forsook them therefore even then are they counted as a weakned people their defence being then departed from them as was evident in the preparations which Shishak immediately made against them For three years they walked in the way of David and Solomon To wit before his fall and after his repentance for by this place amongst others it appears that Solomon before his death repented him of his idolatry and turned unto the Lord though he could not so soon purge the land of those idolatrous monuments which himself had raised as it was with Manasseh chap. 33.18 For it is not likely that the beginning of Rehoboams reigne would have been David-like if Solomon had died and left the kingdome in so corrupt a condition Yet some conceive that Solomon is here joyned with David because himself continued incorrupt from idolatry though he suffered high places to be set up for his wives Vers 18 And Rehoboam took him Mahalath the daughter of Jeremoth c. Though Rehoboam had eighteen wives vers 21. yet three of them onely are expressed by name the third because he had by her Abijah who succeeded him in the throne and the first two onely to make way to the mention of the third because he married them first and then afterward took the third to wife to wit Maachah the daughter of Abishalom the mother of Abijah Concerning whom see the notes 1. Kings 15.2 Vers 22. And Rehoboam made Abijah the sonne of Maachah the chief to be ruler among his brethren c. That is he gave him the preheminency in all respects above his brethren as intending that he should succeed him in the throne Now if he were not his eldest sonne unlesse he had expresse direction for this from God it was doubtlesse against that Law Deut. 21.15 Vers 23. And he dealt wisely and dispersed all his children throughout all the countreys of Judah and Benjamin unto every fenced citie The wisdome and pollicie of Rehoboam in dispersing his other sonnes into the severall fenced cities in the out-skirts of his kingdome was this that hereby they were kept either from variance amongst themselves or from consulting together against their brother Abijah and perhaps under a pretence of honouring them with the charge of those places were little better then prisoners there under the eye of some that were appointed to watch over them for indeed otherwise there would have been little policie in putting the strong places of the kingdome into their hands to which purpose also it was as I conceive that the better to content them he allowed them most liberall and princely maintenance in all regards which is implyed in the following clause he gave them victualls in abundance CHAP. XII Vers 1. ANd it came to passe when Rehoboam had established the kingdome c. See the notes for these two verses 1. Kings 14.22 and 25. Vers 7. They humbled themselves therefore I will not destroy them c. This humiliation of Rehoboams and so it is likely of his Princes too proceeded onely from a base slavish fear of the wrath that he saw was coming upon him and therefore it said after this that he did evil because he prepared not his heart to seek the Lord yet so farre did the Lord regard this that he resolved so farre or so long to deliver them that he would not now utterly destroy Jerusalem and the Temple by the hand of Shishak as he did afterward in a like case with Ahab 1. Kings 21.27 Concerning which see the notes there Vers 8. Neverthelesse they shall be his servants c. That is they shall become tributaries to the king of Egypt upon which condition it seems Shishak rendred up to Rehoboam the cities which he had taken that they may know my service saith the Lord and the service of the kingdomes of the countreys that is that they may know how much better it had been to have served me then by sin to bring themselves into bondage to other nations which indeed they had cause to complain of as Isaiah 26.13 O Lord other lords besides thee have had dominion over us Vers 9. So Shishak king of Egypt came up against Jerusalem and took away the treasures of the house of the Lord c. Not the holy vessels but the treasures of the Temple and the treasures of the kings house which were yielded it seems for the ransome of Jerusalem and those other cities which he had taken Vers 12. And also in Judah things went well That is after this time things began again to prosper and go well with the kingdome of Judah But some reade it as in the margin and yet in Judah there was good things and then it is added as another reason why God did not utterly destroy Jerusalem at this time to wit because there were some in Judah that feared God and continued constant in that way of his worship which he had prescribed for that which is said vers 1. that he forsook the Law of the Lord and all Israel with him must be understood onely of the generality of the people that all in a manner had corrupted themselves Vers 15. And there were warres between Rehoboam and Jeroboam continually See 1. Kings 12.24 CHAP. XIII Vers 1. NOw in the eighteenth
appears that Nehemiahs journey was in the spring of the yeare Vers 2. Wherefore the king said unto me Why is thy countenance sad c. And indeed if we consider that his sorrow and grief for the sad estate of his brethren had been so long a time accompanied with much watching and fasting and prayer it is no wonder thought the king presently discerned the alteration of his countenance from that it had formerly wont to be Then I was very sore afraid To wit lest the king should suspect some evil or treacherous purpose fostered in his heart in which case guiltinesse of conscience doth usually distract the mind and make the countenance pale and wan and therefore perhaps it was that he answered presently vers 3. Let the king live for ever not onely because it was the usuall form of salutation when they were to speak to kings but also because he desired to assure him of his faithfull intentions towards him or else rather lest being pressed to discover the ground of his sorrow in such a publick presence for the queen was by vers 6. and therefore many also of his princes and nobles if he should make no answer that might increase their jealousie of him and if he should make known the cause of his grief he might well doubt how his request would be taken either by the king or his courtiers or what inconveniences might follow thereupon for both the greatnesse of the request he had to make and the majestie of the king might in these regards be dreadfull to him To this some adde also that he might fear the kings displeasure because it was not lawfull for any mourner to come into the presence of the kings of Persia and indeed it is said Esther 4.2 That none might enter into the kings gates clothed with sackeloth but whether it can be hence inferred that none that were heavie and sad might stand before the king it may well be questioned Vers 3. Why should not my countenance be sad when the citie the place of my fathers sepulchres lyeth waste c. That is the city where they lived and dyed This argument taken from natural compassion was most like to prevail with an heathen king Vers 5. If it please the king and if thy servant hath found favour in thy sight that thou wouldest send me unto Judah c. Hereby he seeks to intimate to the king that it was his former favour to him that emboldened him to make this request and that he desired it with a resolution however to submit to his will and onely sought it so farre as he should like well of the motion to approve it as reasonable and fitting Vers 6. And the king said unto me the queen also sitting by him For how long c. The queens sitting by is mentioned not onely because the relation of such particular circumstances are good proofs of the truth of that which is related but also happely to intimate that she was one that favoured Nehemiah and did what she might to further his suit which hath made some Expositours conceive that this was Esther the wife of Ahasuerus but however in this question which the king propounded to Nehemiah For how long shall thy journey be and when wilt thou rerurn he discovered his love to him and that he was loth he should be too long absent from him And I set him a time Some Expositours conceive that the time he prefixed for his return was after twelve years because it is evident that so long he was governour of the province of Judea under Artaxerxes to wit chap. 5.14 From the twentieth yeare even unto the two and thirtieth yeare of Artaxerxes the king which is twelve years c. but first because the king demanding when he would return as being loth he should be too long from him it is not probable he would prefixe so long a time and secondly because the building of the walls of Jerusalem the work for which chiefly he now went was finished in lesse then two moneths chap. 6.15 in fifty and two dayes more probable it is that at present he set a shorter time when accordingly he did return but then went again with commission of being governour there and was their governour twelve years though happely in that time also he often went to Artaxerxes into Persia Vers 7. Let letters be given me to the governours beyond the river that they may convey me over till I come into Judah This Ezra would not desire when he went to Jerusalem because they had then occasionally spoken to the king of the providence of their God over those that served him and therefore if he had desired a guard of souldiers he suspected they would have derided his former boasting in Gods defence and protection Ezra 8.22 For I was ashamed to require of the king a band of souldiers and horsmen to help us against the enemy in the way because we had spoken unto the king saying The hand of our God is upon all them for good that seek him But now Nehemiah not suspecting any such thing nor having happely that cause to suspect it required a safe conduct and that no doubt lawfully Vers 8. And a letter unto Asaph the keeper of the kings forrest that he may give me timber c. This forrest of the kings out of which Nehemiah desired timber was doubtlesse the forrest of Lebanon out of which Solomon had formerly his timber 1. Kings 5.6 and this timber he desired was for beams first for the gates of the palace which appertained to the house that is the Temple whereby either the building about the outward court is meant for though the Temple was finished before yet happely the gates and towers that belonged thereto were not set up or else rather the palace wherein formerly the kings of Judah dwelt which was in a manner joyned to the Temple and therefore may here be called the palace that appertained to the house and secondly for the wall of the citie that is the gates in severall parts of the wall and thirdly for a dwelling house for himself for the house saith Nehemiah that I shall enter into Vers 9. Now the king had sent the captains of the army and horsmen with me To wit to conduct him safe to the river Euphrates from whence afterward he was by the governours beyond the river conveyed to Jerusalem Vers 10. When Sanballat the Horonite and Tobiah the servant heard of it c. Sanballat is called the Horonite as it is thought because he was the deputy Lieutenant of the Moabites for Horonaim was a chief city in the land of Moab Isaiah 15.5 My heart shall cry out for Moab c. for in the way of Horonaim they shall raise up a cry of destruction and Jerem. 48.3 4. A voice of crying shall be from Horanaim spoiling and great destruction Moab is destroyed c. and Tobiah is called the servant the Ammonite either because he had been a
wall from the south to the east Vers 25. Palal the sonne of Uzai over against the turning of the wall and the tower which lieth out from the kings high house that was by the court of the prison Prisons have often courts and yards for the prisoners to walk in and refresh themselves and so it seems had this we see there is often mention of the court of the prison whereinto they cast the Prophet Jeremiah Jer. 38.7.13 and 32.2 Vers 26. The Nethinims dwelt in Ophel unto the place over against the water-gate c. By Ophel or the tower is meant that high tower spoken of in the former verse and the gate here mentioned was I conceive called the water-gate either because all the waters that came by water courses or pipes under ground into the citie came into one channell in some place near to this gate or else because there was some passage thereabouts to convey away the water that ranne along in the severall channells of the citie The work of the Nethinims was to carry wood and water to the Temple and therefore it was the more convenient for them to dwell in Ophel which was so nigh to the water gate Vers 27. After them the Tekoites repaired See vers 5. Some say they were the priests that dwelt in Tekoah Vers 28. From above the horse-gate repaired the priests This horse-gate which is said to have been towards the east Jer. 31.40 was so called perhaps because there were in that place some chief stables for horses or some place where they practised the art of horse riding or because they went usually with their horses out of that gate to water them in the brook Kidron or to breath them in the valley of Gehinnom yet there was a gate also called by the same name in the kings pallace as we may see 2. Chron. 23.15 when she was come to the entring of the horse-gate by the kings house c. which is thus expressed 2. Kings 11.16 and she went by the way by which the horses came into the kings house Vers 29. After him repaired also Shemaiah the sonne of Shechaniah the keeper of the east gate To wit of the Temple Vers 32. And between the going up of the corner into the sheep-gate repaired the goldsmiths and the merchants Concerning this sheep-gate see vers 1. there the description of this repairing the city wall began and there it ends CHAP. IIII. Vers 2. ANd he spake before his brethren and the army of Samaria and said c. That is whereever he came among his own countreymen and people or amongst his fellow governours of the neighbouring countreys and the garrison souldiers in Samaria he inveighed against the attempt of the Jews and that in a scoffing manner to wit either thereby to make known that they need not be troubled about it they should have time enough to hinder the work unlesse they could hope to finish it in a day and so by Gods providence the Jews were not opposed at first or else to incense them to take up arms against them alledging that both their attempt was insufferably proud and dangerous and also that the men that undertook it were weak and beggerly such as might easily be resisted What saith he do these feeble Jews will they fortifie themselves will they sacrifice will they make an end in a day they would never surely undertake this work if they did not think both to begin and finish it in a day and so to offer up sacrifices as they used to do at the dedication of any great building when it was completely finished and that because they may well assure themselves if they be any longer while about it their neighbours will soon gather themselves together and hinder their fortifications will they revive the stones out of the heaps of the rubbish that are burnt as if he should have said They can never effect this work though there were nothing else to hinder them even for want of materials for want of stones unlesse they hope to glue together their old stones again which were knocked to pieces and burnt to powder and so make stones of rubbish which he calls reviving the stones out of the rubbish to intimate that their attempt was as ridiculous and mad as if they should undertake to revive and raise up a dead man out of the grave that was already turned to dust and ashes Vers 3. Even that which they built if a fox go up he shall even break down their stone wall Because foxes use in the night to scrape through walls of earth that they may come to their prey Tobiah in these words to scoff at the weaknesse of the walls which they could make in such haste saith that when they had done the most they could if they did finish them they would be so slightly done that a fox might make a way through them or scrape them down Vers 4. Hear O God for we are despised c. Thus spake Nehemiah when the reports of the scoffs of these adversaries was brought unto him And give them for a prey in the land of captivity Let them be carried away captives and there made a prey to their enemies Vers 5. And cover not their iniquity and let not their sinne be blotted out from before thee That is let not their iniquity passe unpunished for he doth not pray against their conversion but desires the Lord that in case they proceeded on in this their impiety he would manifest his wrath by powring his judgements upon them For they have provoked thee to anger before the builders That is in reproaching the builders of thy citie imployed by thy appointment they have reproached thee so that we desire them to be punished not out of any private grudge or desire of revenge but that thy glory may be vindicated Vers 6. So built we the wall and all the wail was joyned together unto the half thereof That is unto the half height thereof Vers 10. And Judah said The strength of the bearers of burdens is decaied and there is much rubbish c. That is the men of Judah also began to murmure and complain that by reason there was still so much rubbish and the strength of the bearers of the burdens was so much decayed they should never be able to go through with the work at least not make it defensible ere the enemies would set upon them for if the trench about the wall the chief help to keep off the enemy were not cleared of the rubbish all they had done would be to no purpose Vers 12. When the Jews that dwelt by them came they said unto us ten times c. That is oftentimes see the note Gen. 31.7 Though these Jews that dwelt amongst the Samaritanes and those other neighbouring nations that now banded together against the building of Jerusalems walls durst not joyn themselves with their brethren to help them in their work yet secretly it seems some of them
came to Jerusalem to inform them of the conspiracy of their enemies against them As for the intelligence they brought them some conceive that the wayes that led from Jerusalem to Samaria are intended in those words from all places whence ye shall return unto us they will be upon you But others and I think more probably understand it of all places about the city from whence the builders of the wall should return into the citie where the Jews were when they gave them this intelligence from all places whence ye shall return unto us they will be upon you that is they will on a suddain beset the city and assault it on every side when you shall leave your work and return to us into the city either to eat or to rest and refresh your selves from the severall places round about the city where you are now imployed in building the walls on a sudden they will break in upon us Vers 13. Therefore set I in the lower places behind the wall and on the higher places c. That is hearing by the consonant report of our brethren that came from severall places that our adversaries had a purpose to assault us I caused the people to give over their work and to arm themselves to keep off the enemy and to that end I set some of them beneath behind the wall and others above in the towers and other fortifications to beat off the adversaries and keep them from entring the citie Vers 15. We returned all of us to the wall every one unto his work That is when the enemies hearing that their purpose was discovered gave over their intended invasion of the city and so their counsell was brought to nought we having notice thereof returned to our work which was a while given over that we might be in a readinesse to withstand the enemies if they had come against us Vers 16. The half of my servants wrought in the work c. That is though we returned to our work again when we heard that the enemy had given over their plot of coming suddenly upon us to fight against us yet after this we were the more carefull to be in a readinesse to resist them lest they should again at some other time renew their conspiracie to which end first there was never but half of my servants that is my houshold servants and guard or trained bands whose captain Nehemiah was employed in building the wall the other half stood alwayes ready armed to keep off the enemy if occasion should be and secondly even those that were employed in building were also alwayes armed as is expressed vers 17. They which builded on the wall and they that bare burdens with those that laded every one with one of his hands wrought in the work and with the other hand held a weapon And the rulers were behind all the house of Judah To wit to oversee them and encourage them in their work and sometimes perhaps when need was to help them too Vers 17. Every one with one of his hands wrought in the work and with the other hand held a weapon That is even they also that wrought in the building were also alwayes armed ready at all assayes to have joyned with the rest in resisting the enemy if he had set upon them literally this cannot be understood for how could they build the wall or lay burdens upon the shoulders of those that bare them and yet all the while hold their weapons in one of their hands It is therefore a proverbiall kind of speech signifying onely that whilest they vvere busiest in building they had also their weapons ready at hand to fight against the enemy if need were for so Nehemiah explains this phrase in the following words vers 18. For the builders had every one his sword girded by his side c. Vers 22. Likewise at the same time said I unto the people Let every one with his seruant lodge within Jerusalem c. That is he gave charge to the people that none of them should go out of the city to lodge and that because he would have them alwayes in a readinesse to keep their turns both of watching by night and of working by day Vers 23. Saving that every one put them off for washing To wit either their garments or their bodies for upon occasion of legall pollutions the Jews did wash their bodies often CHAP. V. Vers 2. THere were that said We our sonnes and our daughters are many therefore we take up corn for them c. That is having a great charge of children that which we earn will not maintain us and therefore we are constrained whilest we work for the publick to take up corn upon use of the nobles and rulers and rich men amongst us to keep us from starving and that by pawning or selline our children to them for servants till we can redeem them which we are never like to do as is expressed vers 5. We bring into bondage our sonnes and our daughters to be servants and some of our daughters are brought unto bondage already neither is it in our power to redeem them so that we are in as bad or worse a condition then when we were bondslaves in Babylon and the having of many children which is of it self a great blessing of God is turned to us as a bitter curse Vers 3. We have morgaged our lands vineyards and houses that we might buy corn because of the dearth Even those that had not so great a charge of children were forced to morgage their estates because of the dearth that was amongst them Vers 4. There were also that said We have borrowed money for the kings tribute c. That is though we had sufficient to sustain the charge of our selves and families yet not also to defray the tribute that was laid upon us but even to pay that we have been constrained to morgage our lands and vineyards for though the Jews had liberty given them to return from Babylon into their own countrey yet they were to pay tribute there as is evident Ezra 4.13 If this city be builded and the walls set up again then will they not pay toll tribute and custome and so thou shalt endamage the revenue of the king and chap. 7.24 Also we certifie you that touching any of the Priests and Levites singers porters Nethinims or ministers of this house of God it shall not be lawfull to impose toll tribute or custome upon them Vers 5. Yet now our flesh is as the flesh of our brethren our children as their children That is we are reasonable creatures as well as they not beasts yea Israelites of the seed and linage of Abraham as well as they not heathens though they use us as if we were not such Vers 7. And I set a great assembly against them To wit both of those that were oppressed and those of the better sort in the congregation that were not tainted with this sinne yea
and to beat him off by terrifying him from the work which God had given him in charge and likewise afterwards by the event because the enemies came not that night to seize upon him as Shemaiah had prophecyed they would Vers 15. So the wall was finished in the twenty and fifth day of the moneth Elul c. The very doores of the gates being then also set up which was not done before vers 1. The whole work was finished on the twenty fifth day of the moneth Elul which was their sixth moneth agreeing most what with our August and shewes that they undertook the work in the heighth of summer when the dayes were at the longest and the season every way most seasonable for building and so all was dispatched in fifty and two dayes to wit from the time that they first began the repairing of the wall Indeed because it seems impossible that so great a work should be finished in so short a compasse to wit fifty two dayes which was not full two moneths therefore some Expositours understand these fifty two dayes to be meant of the time after the stone wall was finished and that message was sent from Sanballat and Tobiah whereof mention is made vers 2. but because no such thing is here expressed I rather understand it of the time wherein the whole work was finished And indeed if we consider first that the walls and towers were not wholly razed to the ground but onely battered and broken and had many breaches in them secondly that there was a multitude of people who round about the city in severall places at one time were employed in the work and did with much earnestnesse follow it and thirdly that it was indeed finished to the astonishment of the enemies vers 16. before they dreamed it could have been done And it came to passe that when all our enemies heard thereof and all the heathen that was about us saw these things they were much cast down in their own eyes for they perceived this work was wrought of our God I say considering all these things it needs not seem so incredible that the work was begun and perfected in fifty two dayes CHAP. VII Vers 1. WHen the wall was built and I had set up the doores and the porters and the singers and the Levites were appointed By the Levites thus distinguished from the porters and singers are meant such of the Levites as were to attend upon the priests in their office and the meaning of this clause is either that Nehemiah did choose out and appoint some of these to perform some solemn service at the dedication of the walls by way of thanksgiving to God or else that such of the porters singers and Levites as had been some way imployed about the building were now appointed again to return to their service in the Temple Vers 2. I gave my brother Hanani and Hananiah the ruler of the palace charge over Jerusalem To his brother or kinsman Hanani who first brought him word of the sad estate of Jerusalem chap. 1.1 2. and to Hananiah the ruler of the palace he gave charge over Jerusalem that is to see that the gates were carefully shut and opened in due time and a sufficient watch for the better guard of the city alwayes maintained Vers 3. And while they stand by let them shut the doores and barre them That is let not those that have the charge of shutting and barring the gates appoint or send others to do it for them but let them at least stand by themselves and see it done as it should be Some indeed conceive that this is spoken of Hanani and Hananiah to wit that they were to see the gates shut up themselves but the words seem more clearly to import that it is spoken of them that by Hanani and Hananiah should be appointed to this service And appoint watches of the inhabitants of Jerusalem every one in his watch and every one to be over against his house That is every one to watch in that part which was nearest to his own dwelling those that dwelt in the west parts of the city were not to be called to watch on the walls on the east-side c. Vers 4. Now the city was large and great but the people were few therein and the houses were not builded So that there was no proportion betwixt the walls without and the houses of the city within nor were the inhabitants sufficient for the defence of the walls in so large a circuit which is alledged here as the reason why Nehemiah undertook the numbring of the people according to their genealogies as is related in the following verse Some indeed of the chief of the inhabitants were carefull to build themselves stately and fair houses Haggai 1.4 Is it time for you O ye to dwell in your cieled houses c. but the whilest it seems the most of the houses lay ruinated and unbuilt and though there came out of Babylon with Zerubbabel fourty two thousand three hundred and sixty Ezra 2 64. yet the greatest number of these happely chose to seat themselves in some other part of the countrey rather then in Jerusalem either because of the misery that had befallen the inhabitants of this city formerly when it was taken by the Chaldees or because they found the city unfit to dwell in Vers 5. And my God put into mine heart to gather together the nobles and the rulers and the people that they might be reckoned by genealogies To wit that knowing the number of the people according to their severall genealogies first those families that belonged to Jerusalem might be appointed to dwell there secondly that as need was found others might be also called in to inhabit Jerusalem though their progenitours had not dwelt there thirdly that according as men were found able they might be appointed to lend aid to the rebuilding of those houses in Jerusalem that lay in the rubbish This assembly was gathered upon the first day of the seventh moneth chap. 8.2 when they were first prepared by the hearing of the law that they might the more willingly undertake what was imposed for the common good and then order was taken for these things chap. 11.1 The rest of the people cast lots to bring one of ten to dwell in Jerusalem the holy city and nine parts to dwell in other cities c. And I found a register of the genealogie of them which came up at the first c. For their better proceeding a president was sought of their former numbring the people in the dayes of Zerubbabel and this register was found that follows in the next verse which in many things differs from that Ezra 2.1 and therefore it is thought that that in Ezra was taken and written when they were preparing to come out of Babylon this when they were come into Judea Vers 6. These are the children of the province c. What is to be noted for the understanding of
against them in the watches That is they were also imployed in other services of the Temple successively in their severall courses Vers 10. And Jeshua begat Joiakim Joiakim also begat Eliashib The names of the high priests from their coming out of Babylon to the ruine of that Persian Monarchy are here inserted amongst other reasons no doubt because in those dayes the years of the Hebrews common-wealth were noted by the years of the high priest for kings they had none as in former ages and as for this Joiakim the sonne of Jeshua and father of Eliashib he was happely the same that is often mentioned in the Apocryphall story of Judith see Judith 4.6 and was doubtlesse the high priest in or about the time when Artaxerxes sent Ezra to Jerusalem Ezra 7.1 for Eliashib his sonne who succeeded him was high priest when Nehemiah came first to Jerusalem with commission to build the walls of Jerusalem for he then built the sheep-gate c. chap. 3.1 Then Eliashib the high priest rose up with his brethren the priests and they built the sheep-gate c. though afterward Nehemiah being with Artaxerxes in Persia he did very grossely misdemean himself in his place lodging Tobiah to whom he was allyed by mariage as also to Sanballat chap. 13.28 in the very chambers of the Temple chap. 13.4 5. Before this Eliashib the priest having the oversight of the chambers of the house of our God was allied unto Tobiah and he prepared for him a great chamber c. Vers 11. And Joiada begat Jonathan and Jonathan begat Jaddua This Joiada Jonathan and Jaddua were doubtlosse high priests in the times of those kings of Persia that succeeded Artaxerxes Longimanus whose cup-bearer Nehemiah was to wit Darius Nothus Artaxerxes Mnemon Artaxerxes Ochus Arses and Darius the last called Codomanus who lost the Empire to Alexander the great for as Josephus reports this Jaddua it was that met Alexander the great in his pontificall robes when he came against Jerusalem with the glory of whose presence that great conquerour was so stricken that he granted the Jews all and more than they desired Nor needs it seem strange that Nehemiah should live to see so many successions of high priests for happely he was very young when he was Artaxerxes cup-bearer and secondly happely Jaddua who lived in Alexanders time was not yet high priest when Nehemiah wrote this but was onely added to the rest because he was to succeed his father Jonathan and thirdly God doth usually grant long life to those whom he raiseth up to be great instruments of good to his Church But however it may well be which others say that this clause was inserted after Nehemiahs death by some other holy man of God Vers 12. And in the dayes of Joiakim were priests the chief of the fathers of Seraiah Meraiah c. That is Meraiah was the head or chief of that order in the dayes of Jehoiakim of which Seraiah was head or chief vers 1. in the dayes of Jeshua and so we must understand all the rest that are named in this second catalogue Vers 17. Of Miniamim of Moadiah Piltai The meaning of this clause is either that Piltai was the head of both these families or else that he was the head of the family of Miniamin who was descended of Moadiah Vers 22. The Levites in the dayes of Eliashib Joiada and Johanan and Jaddua were recorded c. Having set down in the ten foregoing verses who were the chief priests in the dayes of Joiakim the sonne of Jeshua here we are told that both the chief Levites and priests in the dayes of the following high priests to wit Eliashib Joiada and Johanan the same that is before called Jonathan vers 11. and Jaddua even to the reigne of Darius the Persian that is Darius Codomanus the last Persian king who was vanquished by Alexander the great were recorded which is as if it had been said being recorded elsewhere there is no need of repeating them here again Now because Jaddua is here again mentioned it is thought by some that this verse was also inserted after the death of Nehemiah Vers 23. The sonnes of Levi the chief of the fathers were written in the book of the Chronicles c. Here we are told where the names of the chief Levites before mentioned are recorded untill the dayes of Johanan or Jonathan the sonne that is the grandchild of Eliashib vers 11. and because many of them lived also in the dayes of Jaddua in the foregoing verse he also is mentioned namely in the book of the Chronicles which whether it be meant of the Scripture Chronicles or no it is hard to say Vers 24. And the chief of the Levites c. To wit in the dayes of Joiakim for so it is expressed vers 26. These were in the dayes of Joiakim the sonne of Jeshua c. Vers 27. And at the dedication of the wall of Jerusalem they sought the Levites c. For as at their first taking possession of any new built house they used to dedicate it with feasting prayer and praising God as it is noted Deut. 20.1 whence is that title of Psalme 30. A Psalme and song at the dedication of Davids house so now they resolved to keep a solemn festivity for the dedication of the walls of Jerusalem to wit with praying to God that he would blesse them and make them a means of safety to his holy city and with praising God with Psalmes of joy and thanksgiving the rather because the walls were so miraculously finished in so short a time maugre all the opposition of their enemies Vers 30. And purified the people and the gates and the wall To wit by sprinkling upon them the water of purifying as also by praying and praising God as in the former note Vers 31. Then I brought up the princes of Judah upon the wall c. Viz. together with the Levites and many of the people as is expressed vers 38. and then being altogether in one place Nehemiah appointed two great companies of them that gave thanks that is he divided them into two companies in the one company was Ezra who went formost vers 36. with whom went those Levites and priests mentioned vers 32. c. to the end of the 36. verse with half of the princes vers 32. yea and half of the people vers 38. in the other company was Nehemiah vers 38. and the other half both of the princes and people vers 38 40. and likewise those priests and Levites mentioned vers 41.42 And then being thus divided Ezra and his company turned on the right hand toward the dung-gate Nehemiah and his company to the left toward the tower of the furnaces vers 38. and so met both at last in the Temple vers 40. which was in the west of the citie whence it seems they began on the east-side Concerning the severall gates here mentioned see the severall notes on the second and
for it is not possible that Ephraim should live to see these last here mentioned if they be all taken as severall succeeding generations to wit seven generations However though this which is said concerning the cause why the men of Gath slew them to wit because they came down to take away their cattell may be meant of the Philistines of Gath that coming upon the Israelites dwelling then in Egypt to take away their cattell they slew these sonnes of Ephraim that armed themselves to resist them yet rather I think it is meant of the sonnes of Ephraim to wit that there being usually warre betwixt Egypt and the Philistines their neighbours to which those places may have reference Exod. 1.10 Come on let us deal wisely with them lest they multiply and it come to passe that when there fall out any warre they joyn also unto our enemies and fight against us and so get them up out of the land and 13.17 And it came to passe when Pharaoh had let the people go that God led them not through the way of the land of the Philistines although that was near for God said Lest peradventure the people repent when they see warre and they returne to Egypt the sonnes of Ephraim at a certain time armed themselves to make an inrode upon the land of the Philistines and were slain by the men of Gath for why is it said the men of Gath that were born in that land but to intimate that they inhabited the land that was invaded by the sonnes of Ephraim and of this slaughter of the Ephraimites some understand that place Psal 78.9 The children of Ephraim being armed and carrying bowes turned back in the day of battel Vers 24. And his daughter was Sherah who built Beth-horon the nether and the upper c. That is Sherah famous in her time for building that is rebuilding beautifying and fortifying these cities for the upper and nether Beth-horon were cities in Canaan before the Israelites possessed them Josh 16.6 she was also of the stock of Beriah for had she been the immediate daughter of Beriah the sonne of Ephraim she could not have lived to enter the land of Canaan Vers 26. Ammihud his sonne Elishama his sonne Who was prince of the children of Ephraim at their going down out of Egypt Numb 7.48 On the seventh day Elishama the sonne of Ammiud prince of the children of Ephraim offered Vers 35. And the sonne of his brother Helem That is Helem was the sonne of Shomers brother called before vers 32. Hotham Vers 38. And the sonnes of Jether c. This Jether is called Ithran in the former verse as most conceive Vers 39. And the sonnes of Ulla c. Who was happely another sonne of Jether or else his grandchild the sonne of Ara before mentioned Vers 40. And the number throughout the genealogie of them that were apt to the warre and to battel was twenty and six thousand men To wit happely when they were numbred in the dayes of David as above vers 2. CHAP. VIII Vers 1. NOw Benjamin begat Bela his first-born c. Some thing was before said concerning three of Benjamins sonnes chap. 7.6 but here the genealogie of Benjamin is more fully expressed 1. Because the tribe of Benjamin did alwayes most constantly adhere to the house and kingdome of David And secondly to discover the stock of Saul the first king of Israel Indeed Gen. 46.21 there are ten sonnes of Benjamin named but the genealogie of five of them onely is here recorded because happely of the others there were no men of any great renown or perhaps because their genealogies were lest Ashbel the second is called also Jediael chap. 7.6 and Aharah Ahiram Numb 26.38 and Ehi Gen. 46.21 and Nohah Naaman Gen. 46.21 and Rapha Rosh Gen. 46.21 Vers 3. And the sonnes of Bela were Addar and Gera c. Five other sonnes of Bela are mentioned chap. 7.7 to which here are added nine more neither is it necessary that we should think that all these were the immediate sonnes of Bela for here we see are two Geraes mentioned and men do not use to call two sonnes by one name but onely that they were men of renown of his posterity Vers 6. And these are the sonnes of Ehud c. The meaning of this place I conceive is that some of these before mentioned that were of the posterity of Bela were more immediately the sonnes of Ehud chief of the fathers of the inhabitants of Geba who finding that place too strait for them removed themselves to Manahath together with Naaman and Ahiah called Ahoah vers 4. and Gera and dwelt there Vers 7. He removed them and begat Vzza and Ahihud That is Ehud or Gera removed them and being seated in Manahath he begat Uzza and Ahihud Vers 8. And Shaharaim begat children in the countrey of Moab after he had sent them away That is after Ehud or Gera had sent away this colony from Geba to Manahath Shaharaim who was it seems one of them begat children in the land of Moab whither it seems upon some occasion he was removed Hushim and Baara were his wives Hushim called also Hodesh vers 9. Vers 12. The sonnes of Elpaal Eber c. To wit besides those that dwelt in Jerusalem mentioned vers 17 18 28. Vers 13. Beriah also and Shema who were heads of the fathers of the inhabitants of Aijalon who drove away the inhabitants of Gath. To wit that they might dwell in their room yet some understand it that they came upon the men of Gath when they had slain the sonnes of Ephraim and put them to flight so revenging the death of their brethren Vers 14. And Ahio Shashak and Jerimoth c. Here begins the catalogue of the heads of the severall families of Benjamin that inhabited Jerusalem First the sonnes of Beriah the sonne of Elpaal vers 14 15 16. Secondly the sonnes of Elpaal vers 17 and 18. Thirdly the sonnes of Shimhi or vers 13. Shema the sonne of Elpaal vers 19 20 21. Fourthly the sonnes of Shashak vers 22 23 24 25. who was a sonne of Beriah vers 14. And fifthly the sonnes of Jeroham who is no where else mentioned vers 26 and 27. Vers 33. And Ner begat Kish c. This Ner the grandfather of Saul was also called Abiel 1. Sam. 9.1 Now there was a man of Benjamin whose name was Kish the sonne of Abiel the sonne of Zeror c. and he had besides Kish a sonne also called Ner the father of Abner 1. Sam. 14.50.51 Vers 36. And Ahaz begat Jehoadah Called also Jarah chap. 9.42 Vers 37. Rapha was his sonne Called also Rephaiah chap. 9.43 CHAP. IX Vers 2. NOw the first inhabitants c. In the former chapters we had the genealogies of those that were before the Babylonian captivity but here now we are told who they were that returned out of Babylon Now the first inhabitants that dwelt in their possessions in their cities were
the Israelites that is those who first returned from Babylon and were again settled in their severall possessions were the children of Israel for not onely those of Judah and Benjamin but some also of the other tribes returned thence vers 3. to wit such as sled to Judah when the ten tribes were first carried away by Tiglath-pileser and Shalmaneser and such as did at first leave the land of Israel when Jeroboam did first set up his golden calves there the priests also the Levites and the Nethinims that is as the word signifieth men given to wit to God and to the service of the Temple and it is meant of the Gibeonites see the note Josh 9.21 Vers 3. And in Jerusalem dwelt of the children of Judah and of the children of Benjamin c. To wit every tenth man amongst them chosen by lot and such as did besides voluntarily offer themselves to dwell there Nehem. 11.1 2. And the rulers of the people dwelt at Jerusalem the rest of the people also cast lots to bring one of ten to dwell in Jerusalem the holy city and nine parts to dwell in other cities And the people blessed the men that willingly offered themselves to dwell at Jerusalem Vers 5. And of the Shilonites Asaiah the first born c. That is the sonnes of Shiloni Neh. 11.5 and he that is here called Asaiah is in likelyhood the same that is there called Maaseiah Vers 7. Sallu the sonne of Meshullam the sonne of Hodaviah the sonne of Hasenuah c. Nehem. 11.7 Meshullam is said to be the sonne of Joed the sonne of Pedaiah either therefore Meshullams father was called both Joed and Hodaviah and his grandfather both Pedaiah and Hasenuah or else these here mentioned were his father and grandfather and those mentioned in Nehemiah were his progenitours farther off Vers 9. And their brethren according to their generations nine hundred and fifty and six Nehem. 11.8 they are said to have been nine hundred twenty and eight but there it may seem onely those are numbred that were chosen by lot to dwell in Jerusalem here those also that did voluntarily proffer themselves to dwell there Nehem. 11.2 And the people blessed all the men that willingly offered themselves to dwell at Jerusalem Vers 11. And Azariah the sonne of Hilkiah c. Called also Seraiah Neh. 11.11 and it is said here that this Azariah or Seraiah was the ruler of the house of God to wit at the return of the people from Babylon whereby is not meant that he was high priest for Joshua was then high priest Hagg. 1.1 but that he was the chief or one of the chief of the inferiour priests who were called the second priests Numb 3.32 And of his brethren there were when they returned from Babylon eight hundred twenty and two Nehem. 11.12 Vers 12. And Adaiah the sonne of Jeroham the sonne of Pashur c. Neh. 11.12 it is evident that there were three descents between Pashur and Jeroham and there also vers 13. it is expressed that of his brethren there were two hundred fourty and two And Maasiai the sonne of Adiel the sonne of Jahzerah c. Nehem. 11.13 he is called Amashai the sonne of Azareel the sonne of Ahasiai the sonne of Meshilemoh the sonne of Immer and of this family it is said that there were vers 14. an hundred twenty and eight Vers 14. And of the Levites Shemaiah c. Having formerly set down the chief of the priests that returned from Babylon here he also addes who were the chief of the Levites that returned of whom there were at Jerusalem besides those that were seated elsewhere and the porters and others afterwards mentioned two hundred fourescore and foure as is noted Nehem. 11.18 Vers 15. Mattaniah the sonne of Micah the sonne of Zichri Called also Zabdi Nehem. 11.17 Vers 16. And Obadiah the sonne of Shemaiah that dwelt in the villages of the Netophathites Who were of the tribe of Judah amongst whom the Levites were seated at first till their cites could be assigned them Vers 17. And the porters were Shallum and Akkub c. That is these were the chief for of them in all there were an hundred seventy and two Nehem. 11.19 besides those that were porters in the inner entries vers 21 22. Vers 18. Who hitherto waited in the kings gate eastward That is Shallum the chief of them and those of his course or family unto the time of the writing of this book waited in the east gate which was called the kings gate because formerly the kings of Judah used to go into the Temple at that gate Vers 19. And Shallum the sonne of Kore and his brethren of the house of his father the Korahites were over the work of the service keepers of the gates of the Tabernacle That is he and the rest of the Korahites were keepers of all the outer gates of the tabernacle or Temple for even the Temple is sometimes called the tabernacle And their fathers being over the host of the Lord were keepers of the entry That is and the fathers of them the heads and chief of them kept the entry that is the entry by which they passed from the outer court into the court of the priests the inward gate or else it may be meant of the fathers of these Levites who waited upon the tabernacle before the Temple was built and so is added onely to shew that these Levites were now keepers of the gates of the temple as their fathers in former times had waited at the entry of the Tabernacle and were over the host of the Lord that is over the Levites when after the manner of an host or army they pitched about the Tabernacle when the Israelites went through the wildernesse And indeed this exposition seems the more probable because of that which follows in the next verse Vers 20. And Phinehas the sonne of Eleazar was the ruler over them in time past That is Phinehas the sonne of Eleazar the sonne of Aaron had the chief command over the Levites in time past Vers 21. And Zechariah the sonne of Meshelemiah was porter of the doore of the Tabernacle of the congregation That is he and perhaps his brethren was porter of the doore that led out of the priests court into the Temple so that his was of all the chief place see chap. 26.1 2. Vers 22. All these which were chosen to be porters in the gates were two hundred and twelve See the note above vers 17. and Nehem. 11. and chap. 23.5 These were reckoned by their genealogies in their villages whom David and Samuel the seer did ordain in their set office That is whereas before the dayes of Samuel the Levites did all promiscuously intend the whole service of the Tabernacle when Samuel judged Israel 1. Sam. 7.6 he it seems began to divide the work amongst them and to appoint them their severall charges and imployments which David afterward did much perfect appointing so many