in the utmost north-end of Canaan whence the length of the land is ordinarily described to be from the entrance of Hamath to the river of Egypt 1. Kings 8.65 See Num. 13.22 and Cinnereth was a city in the eastern parts whence the lake so often mentioned in Scripture was called the lake of Genezereth Vers 38. Nineteen cities with their villages For some of them mentioned before in drawing the border of their lot stood happely in the portion of the bordering tribes Vers 40. And the seventh lot came out for the tribe of the children of Dan. Though this tribes lot was not wholly taken out of that which was given to Judah as Simeons was yet that a part of it was is manifest by some of the cities mentioned here that chap. 15. are numbered amongst those that were at first in Judahs portion it was compassed with the sea and the borders of the other tribes formerly described and so the borders of this tribe are here omitted Vers 41. And the coast of their inheritance was Zorah and Eshtaol c. In this Zorah Samson was born Judges 13.2 and between Zorah and Eshtaol he was buried Vers 43. And Elon and Timnathah c. Whence Samson took a wife Judges 14.1 Vers 47. Therefore the children of Dan went up to fight against Leshem c. Or Laish The story we have Judges 18. This then happened after Joshuas death but here it is mentioned lest it should seem strange how the Danites came to inhabite the north parts of the land when their lot fell to them in the south parts even close by Judahs portion the reason was because being not able to drive out the Philistines out of their land they were streightned for room so went out and took Laish a city that was in Naphtalies lot though then in the Zidonians possession and transplanted a Colony thither calling it Dan from their father Dan the sonne of Jacob it stood almost in the furthest north part of the land Judges 20.1 The congregation was gathered together as one wan from Dan to Beersheba Vers 50. According to the word of the Lord they gave him the citie he asked even Timnath-serah in mount Ephraim c. To wit the word of the Lord which he spake to Moses not onely concerning Caleb but concerning Joshua for why indeed should he be left out see Iosh 14.7 to wit that he should chuse a peculiar portion to himself where he would yet it may be meant also of some direction given him by Eleazar the priest upon his inquiry of God for him However herein first was the modesty of Ioshua remarkable that he was content to stay till all the tribes had their portion ere there was any motion made of that which by way of speciall Prerogative was to be conferred upon him secondly That he was content to receive what God had promised him as by way of gift from the people he asked and they gave him the city he asked thirdly That whereas he might have chosen the fairest and goodliest city in all their tribes he chose his seat in a mountainous countrey nothing so pleasant and delightfull as many other places were yea and it seems a city that was ruinated so that he was fain to build it ere he dwelt in it for so it follows in the next words and he built the city and dwelt therein CHAP. XX. Vers 2. APpoint out for you cities of refuge c. Concerning these cities of refuge see the notes Numb 35.6 and 24 c. Vers 6. And he shall dwell in that city untill he stand before the congregation for judgement and untill the death of the high priest c. That is untill he be fetched thence to the place where the fact was done that it may be there tryed whether it were done wittingly or unwittingly so long he was to abide there however or untill the death of the high Priest if it were found that he did it unwittingly for then he was to be sent back to the city of refuge and to be kept there till the high priest dyed Concerning the mysticall reason of the man-slayers staying in the city of refuge till the death of the high priest see the note upon Num. 35.25 But to this some also do adde a literall reason to wit that hereby was implyed how hainous a fault it was to shed the bloud of a man and how displeasing to God in that the man that was but unwittingly defiled with the shedding of bloud must be thus shut up lest he should happen to come into the sight of him who did as it were represent Gods person amongst them to wit the high priest nor could be suffered to stirre from thence till he was dead Vers 8. And on the other side Jordan by Jericho eastward they assigned Bezer c. That is they confirmed and ratified these to be cities of refuge without Jordan which Moses himself had formerly chosen and set apart for that use See Deut. 4.41 42 43. CHAP. XXI Vers 1. THen came near the heads of the fathers of the Levites unto Eleazar the priest c. It was doubtles immediately after they had made an end of dividing the land that the Levites came thus to Eleazer and the rest of the Commissioners to receive from them the cities which God had appointed to be set apart for their dwelling For first it is not probable that there was any delay which might move the Levites to challenge their right and secondly it is as improbable that the Israelites did first settle themselves in these cities and then were afterwards put out to give way to the Levites Vers 2. The Lord commanded by the hand of Moses to give us cities to dwell in c. See the notes upon Numb 35.2 c. Vers 4. And the lot came out for the familie of the Kohathites God had expressed the number of cities that were to be given them to wit fourty eight Numb 35.7 So all the cities which ye shall give to the Levites shall be fourty and eight cities he had also given them directions to take these cities out of each tribe some according as their proportion was greater or lesser and therefore the Commissioners for the dividing of the land made choice no doubt of these cities as in their wisdome they found them most convenient for the Levites and for the people and then having divided the cities they had chosen into foure parts one for the priests a second for the Levites of Kohaths familie a third for the Gershonites and a fourth for the Merarites then was it at last decided in which of the tribes the priests should be placed and so of the rest or at least of those cities which were judged convenient they took the number agreed upon by lot See vers 11. And the children of Aaron the priest which were of the Levites had by lot out of the tribe of Judah c. Thus by Gods speciall providence the
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
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
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
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
servant answered Saul again and said Behold I have here at hand the fourth part of a shekel of silver that will I give to the man of God to tell us our way and besides we see that it was a constant custome in those dayes to go with a present to the Prophets 1. Kings 14.2 3. And Jeroboam said unto his wife Arise I pray thee and disguise thy self that thou be not known to be the wife of Jeroboam and get thee to Shiloh Behold there is Ahijah the Prophet which told me that I should be king over this people And take with thee ten loves and cracknels and a cruse of honey and go to him he shall tell thee what shall become of the child 2. Kings 4.42 And there came a man from Baal-shalisha and brought the man of God bread of the first-fruits twentie loaves of barley and full ears of corn in the husk thereof c. Vers 12. Behold he is before you make haste now for he came to day to the citie The citie they speak of was Ramah where Samuel dwelt as is evident by the servants words vers 6. And he said unto him Behold now there is in this citie a man of God and he is an honourable man c. how then do these young maidens say He came to day to the citie I answer either they intend onely his going forth out of his house into the citie or else that he was come out of that Ramah where his dwelling was into this where the feast was to be kept for here were two towns joyned in one whence it is called in the duall number Ramathaim chap. 1.1 or else that having been abroad about some employments he was this day returned to Ramah For there is a sacrifice of the people to day in the high place To wit a sacrifice of peace-offerings wherewith the offerers were wont to feast together with their friends and it may be Samuel had purposely appointed this sacrifice for the entertainment of the man that was to be anointed king and for the procuring of Gods favour in that great and weightie businesse for it is evident vers 15 16. that God had the day before told Samuel that he would this day send him a man out of the land of Benjamin whom he should anoint Captain over his people Israel But what was this high place where they offered their sacrifices were not the Israelites bound by the law onely to offer up sacrifices on the altar that was in the Tabernacle Deut. 12.4 5. Vnto the place which the Lord your God shall choose out of all your tribes to put his name there even unto his habitation shall ye seek and thither thou shalt come And thither ye shall bring your burnt-offerings and your sacrifices c. I answer Many Expositours hold that this was meant onely of the Temple and that till the Temple was built the people might lawfully offer their sacrifices in any other places but yet first because Jer. 7.12 Shiloh is called the place where God set his name at the first and secondly because it was to no end to have an altar in the Tabernacle if the people might set up altars and offer sacrifices where they listed themselves and thirdly because in the beginning of Solomons reigne before the Temple was built it is mentioned as the onely blemish of the Israelites in those flourishing times 1. Kings 3.2 Onely the people sacrificed in high places therefore many other Expositours hold that even before the Temple was built the people used to bring their sacrifices to the Tabernacle as afterwards to the Temple till the Ark was taken by the Philistines in the dayes of Eli but that afterwards the Tabernacle and Ark being still kept in severall places the people began to question whether they were then tied to bring their sacrifices to any of those places and so by degrees did at length offer their sacrifices in such places as they judged meetest for such services to wit upon hills and clifts which were therefore called high places Vers 15. Now the Lord had told Samuel in his eare a day before Saul came c. Before the story relates the meeting of Samuel and Saul this is here inserted that the day before Saul came the Lord had told Samuel in his eare that is by the secret instinct of his spirit that the next day he would send him a man out of the land of Benjamin whom he should anoint to be king of Israel first to intimate that this was the occasion of the sacrifice and feast which Samuel had appointed knowing that the man chosen of God to be their king was to come thither this day he had appointed this feast for his entertainment and secondly to shew that it was no wonder that Samuel should presently entertain Saul as the elect king of Israel because the Lord having told Samuel the day before that he would send him a man out of Benjamin the next day when this came to passe as God had told him this must needs be a notable means to strengthen Samuels faith Vers 16. And thou shalt anoint him to be captain over my people Israel that he may save my people out of the hand of the Philistines It seems the Philistines who had been quiet all Samuels time chap. 7.13 So the Philistines were subdued and they came no more into the coast of Israel and the hand of the Lord was against the Philistines all the dayes of Samuel began now again to raise warre against the Israelites having happely made an agreement to that purpose with the king of Ammon that the one should invade the land on one hand and the other on the other side for that the Ammonites did also invade the land at this time is evident chap. 12.12 And when ye saw that Nahash the king of the children of Ammon came against you ye said unto me Nay but a king shall reigne over us when the Lord your God was your king This made the people cry and their cry the Lord heard and taking pitty on them promised now to save them from the Philistines of whom it seems they were most afraid and that by the hand of Saul And indeed though the warre betwixt Saul and the Philistines continued all his dayes and at his death they prevailed much yet oftentimes he prevailed against them and so saved them from much of that oppression which otherwise the Philistines would have laid upon them wherein also observable it is that God intended mercy to them in that which they notwithstanding had sinned in desiring to wit the raising up of a king amongst them Vers 19. Go up before me unto the high place for ye shall eat with me to day and to morrow I will let thee go and tell thee all that is in thine heart Though Samuel knew that Sauls soveraignty would deprive him of that supreme dignity he had formerly enjoyed yet knowing it was Gods will that Saul should be king we
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
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
many are not since they are all my lords servants and ready alwayes to be employed in thy service Vers 4. Joab departed and went throughout all Israel and came to Jerusalem To wit after nine moneths and twenty dayes 2. Sam. 24.8 Vers 5. And all they of Israel were a thousand thousand and an hundred thousand c. See 2. Sam. 24.9 Vers 6. But Levi and Benjamin counted he not among them for the kings word was abominable to Joab That is because what Joab did in this businesse he did it altogether against his mind and in a manner was forced to do it therefore these two tribes he left unnumbred emboldened herein by the pretences he might make for it as for Levi that the enquiry being onely to know the numbers of those that were fit for warre there was no need of taking the number of that tribe and for Benjamin Jerusalem being the chief citie of that tribe the number of them might be taken there and that afterward at more leasure as likewise because the plague was begun c. 27.24 Vers 7. And God was displeased with this thing therefore he smote Israel Concerning these following passages unto the 18. verse see the notes 2. Sam. 24.10 c. Vers 18. Set up an altar unto the Lord in the threshing floore of Ornan the Jebusite See 2. Sam. 24.17 and thus the Lord did both begin the discovery of his purpose to David that this was the place wherein he would have the Temple built see chap. 22.1 and also brought the people to make the more precious account and the more reverently to esteem of that place by causing that sacrifice to be offered there whereby this grievous plague was stayed in which so many thousands in so short a time had been taken away yea happely at this very time the Lord made known to David by Gad that in that place the Temple should be built which seems the more probable because David would needs purchase the threshing floore of Ornan which he needed not have done if he had not intended to set it apart for Gods service in future times also Vers 25. So David gave to Ornan for the place six hundred shekels of gold by weight See 2. Sam. 24.24 Vers 26. And he answered him from heaven by fire upon the altar of burnt-offering A signe both of Gods accepting of his sacrifice and granting his desire for the staying of the plague and likewise of his purpose to have that place set apart for the building of the Temple Vers 30. But David could not go before it to enquire of God c. This is added to shew the reason both why David did not of himself go presently to Gibeon when he saw the Angel of the Lord stand with a drawn sword threatning Jerusalem that there he might offer up sacrifices to appease his wrath but onely fell down and praied unto him and also why the Lord did not send him to Gibeon to sacrifice when he meant to accept a sacrifice for the staying of the plague Concerning which see the notes 1. Sam. 24.18 CHAP. XXII Vers 1. THen David said This is the house of our Lord God and this is the altar c. That is this is the place of which God spake long since by his servant Moses where he intended to have a house built which must be the settled place of his worship and service and where there must be an altar instead of this I have now set up wherein onely they must offer up sacrifices unto him Deut. 12.11 There shall be a place which the Lord your God shall choose to cause his name to dwell there thither shall you bring all that I command you your burnt offerings and your sacrifices c. And this David knew either by the discovery of the prophet Gad who happely acquainted him with Gods purpose herein or else thorough the speciall instinct of Gods spirit himself gathered so much from Gods sending him to sacrifice there and from Gods miraculous testifying his acceptance of the service there done him by sending fire from heaven to consume the sacrifice chap. 21.26 28. Vers 2. And David commanded to gather together the strangers that were in the land of Israel and he set Masons to hew c. And the building of the Temple by the help of strangers was a notable type of the calling of the Gentiles As for David that set them on work he had received from God the pattern whereby the Temple was to be built and every part thereof chap. 28.11 12 19. and accordingly therefore he prepared many materials and set these workmen on work about them to which Solomon afterward added what was not done when he came to enter upon the work 1. Kings 5.17 18. Vers 3. And brasse in abundance without weight So much that they weighed it not it would have been too great a trouble and charge to receive it in and deliver it out by weight Vers 5. And David said Solomon my sonne is young and tender c. See 1. Kings 3.7 Vers 8. Thou hast shed bloud abundantly and hast made great warres thou shalt not build an house unto my name c. Because the Temple was to be a type of Christ and of the Church and Christ is the king of peace Heb. 7.2 and the Church was to be gathered not by warre and bloud-shedding but by the preaching of the Gospel the tydings of peace therefore the Lord would not have the Temple built by David but by Solomon who was a peacable prince this is doubtlesse the principall ground of this reason given why David might not build the Temple as is evident because there is mention of the warres of David in the prosecution whereof David did God good service yet withall because David was the cause of shedding the bloud of Urijah and those that were slain with him the Lord might also have respect to that and by way of correction for it to shew how displeasing it was to him might take in that amongst the reasons why David might not have the honour to build the Temple Vers 10. He shall build an house for my name c. See the notes upon 2. Sam. 7.13 14. And I will establish the throne of his kingdome over Israel for ever A great question may be made how this promise made to David concerning his sonne Solomon was accomplished in Solomons posterity especially if we hold that which many eminent Divines do with much earnestnesse maintain namely that Christ was not the sonne of David by Solomon but by Nathan It is most probable that none of the posterity of Solomon did ever sit in the throne of David after Zedekiah was carried captive into Babylon nor yet ever had the supreme power of government after they returned from Babylon again now therefore if this promise were not made good in the eternity of Christs kingdome then it seems it was not made good at all but to this I answer First that by the
way of comparing of Jehoshaphat to Ahab we may see by that which follows vers 4. But sought to the Lord God of his father and walked in his commandments and not after the doings of Israel Vers 6. And his heart was lifted up in the wayes of the Lord. That is he became zealous and very couragious in Gods cause and went forward with an high and magnanimous spirit without any basenesse fear or carnall respects Moreover he took away the high places and groves out of Judah The high places whereon the God of Israel was worshipped though contrary to his Law were not by Jehoshaphat taken away chap. 20.33 and therefore this must be meant of such high places and groves wherein they worshipped idol-gods These indeed Asa his father had taken away chap. 14.3 but it seems in the latter and declining dayes of Asa when he lay sick some of the people that lingred still after their former idolatry made use of the advantage of these times and did secretly set up their high places and groves again and these they were that Jehoshaphat after search made did now take away Vers 7. And in the third yeare of his reigne he sent to his princes c. to teach in the cities of Judah To see that they were taught We may not think that at other times the people of God did now live in the kingdome of Judah without any ordinary teaching but because he found that the people were in many places so inclined to idolatry as having set up their high places which his father Asa had pulled down these choice priests and Levites mentioned vers 8. were sent as visitours into the severall parts of his kingdome to see whether they were truely taught and by their own personall teaching both to confirm those that were rightly instructed and to convince those that were corrupt and to shew them how expressely the Law did forbid and threaten all idolatry whatsoever And with them these princes were sent to countenance and incourage them and happely to punish those that should oppose them or that should be found obstinate in their errours Vers 13. And the men of warre mighty men of valour were in Jerusalem That is his Generalls and captains and some companies of their souldiers still attended with them Vers 14. Adnah the chief and with him mighty men of valour three hundred thousand That is under his command Vers 16. Amasiah the sonne of Zichri who willingly offered himself unto the Lord. To wit to fight his battels some say as a Nazarite Vers 19. These waited on the king besides those whom the king put in the fenced cities throughout all Judah That is these captains before mentioned and some of their bands by course for it is not likely that so many hundred thousand did at one time attend on the kings person at Jerusalem Yea because the totall number of the souldiers here mentioned amounts to eleven hundred and threescore thousand and it seems not probable that Jehoshaphat would have been so affrighted with the multitude of the Moabites and Ammonites that came against him chap. 20.12 if he had had eleven hundred and threescore thousand trained men in his kingdome besides those wherewith his strong cities were manned Therefore some conceive it more likely that he had not all these at one time but successively the trained band of Judah being first under the command of Adnah and then Adnah being dead under the command of Jehohanan and so likewise the trained band of Benjamin under the command of Amasiah first then Eliada and then Jehozabad and were in the severall times of these Generalls sometimes more and sometimes lesse CHAP. XVIII Vers 1. NOw Jehoshaphat had riches and honour in abundance and joyned affinity with Ahab To wit by marrying his eldest sonne Joram to Athaliah Ahabs daughter chap. 21.6 and 2. Kings 8.18 Vers 2. And after certain years he went down to Ahab to Samaria To wit about the seventeenth yeare of his reigne See the notes for this chapter 1. Kings 22.1 c. CHAP. XIX Vers 2. ANd Jehu the sonne of Hanani the seer went out to meet him Who reproved Asa Jehoshaphats father see chap. 16.7 And said to king Jehoshaphat Shouldest thou help the ungodly and love them that hate the Lord That is oughtest thou thus to joyn thy self in such strict wayes of love and friendship with such a wicked idolatrous wretch such an enemy to God and all goodnesse as Ahab is In some cases to joyn in league with infidels and idolaters is not unlawfull Gen. 14.13 when it is done onely to uphold peace to maintain mutuall traffick or for the common defence of their countreys but otherwise unnecessarily as out of love and friendship to joyn with them and help them is doubtlesse unlawfull and so it had been now with Jehoshaphat Therefore is wrath upon thee from before the Lord. That is God is highly displeased with thee and hath determined to poure forth his displeasure upon thee and this might have respect to that invasion of the Moabites and Ammonites which followed not long after chap. 20.1 or happely to some dissension that began at present betwixt his sonnes the seeds of that horrid slaughter which his eldest sonne did afterwards make amongst them chap. 21.4 Vers 3. Neverthelesse there are good things found in thee c. This is added to intimate that because of this the Lord would deal gently with him and even in judgement remember mercy Vers 4. And he went out again c. and brought them back unto the Lord God of their fathers That is where he found any idolatry or any corruptions amongst the people he reduced them to the true worship of God and reformed what was out of order amongst them Vers 5. And he set judges in the land c. To wit where he found any wanting Vers 6. Ye judge not for man but for the Lord who is with you in the judgement That is whose person ye represent and who is present seeing all you do and accordingly ready to stand by you and defend you if you judge aright and to punish you if you deal unjustly Vers 8. In Jerusalem did Jehoshaphat set of the Levites and of the priests and of the chief of the fathers of Jerusalem c. See above vers 5. This is meant of the high senate or councel of the Sanhedrim in Jerusalem to which all appeals were made from inferiour courts and to which all causes of difficulty were referred both for ecclesiasticall and civill affairs and therefore it is said here that they were for the judgement of the Lord that is for ecclesiasticall causes concerning which God had determined in his law what should be done and for controversies to wit in causes merely civill See Deut. 17.8 9 10. Vers 10. And what cause soever shall come to you of your brethren that dwell in their cities between bloud and bloud between law and commandment c. That is where each party
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
Babylon 2. Kings 24.15 together with ten thousand captives of the people vers 12 13 14. And made Zedekiah his brother king over Judah and Jerusalem That is his uncle his fathers brother by the father but the brother of Jehoahaz both by father and mother see 2. Kings 24.17 18. Vers 13. And he also rebelled against king Nebuchadnezzar who had made him swear by God Which did greatly aggravate his sinne Ezek. 17.15 16. But he rebelled against him in sending his Embassadours into Egypt that they might give him horses and much people shall he prosper shall he escape that doth such things or shall he break the covenant and be delivered As I live saith the Lord God surely in the place where the king dwelleth that made him king whose oath he despised and whose covenant he brake even with him in the middest of Babylon he shall die See 2. Kings 24.20 Vers 17. Therefore he brought upon them the king of the Chaldees c. See 2. Kings 25.2 The city was besieged a full yeare and a half and was at length taken by force and the people exposed to the rage of their mercilesse enemies Zedekiah indeed by a secret way escaped with his wives children and principall servants to the plaines of Jericho but being there overtaken was carried back to Nebuchadnezzar where his children being first slain before his face his eyes were put out and so being bound in fetters of brasse he was carryed to Babylon see 2. Kings 25.1 7. Vers 20. And them that had escaped from the sword carried he away to Babylon To wit by Nebuzar-adan captain of his guard some immediately after the taking of Jerusalem and some in after times indeed some of the poorer people together with some that had followed the partie of Nebuchadnezzar were left behind to till the ground and one Gedaliah was left to be their governour but he being slain by Ishmael they all sled for fear into Egypt where they afterwards indured all kind of misery Where they were servants to him and his sonnes untill the reigne of the kingdome of Persia That is to Nebuchadnezzar and Evilmerodach his sonne 2. Kings 25.27 and Belshazzar his grand-child sonne of Evilmerodach according to that Jer. 27.6.7 And now have I given all these lands into the hands of Nebuchadnezzar c. and all nations shall serve him and his sonne and his sonnes sonne in which times doubtlesse the miseries of the Jewes were many and great though withall the bitternesse thereof was somewhat allayed partly by the prophecying of Ezekiel amongst them partly through the favour they might find by means of Jechoniah Esther Mordecai Daniel and others that were in their times much respected and honoured by these Babylonian kings Vers 21. To fulfill the word of the Lord by the mouth of Jeremiah untill the land had enjoyed her sabbaths c. That is the citie of Jerusalem being thus destroyed the people carried away the land lay desolate seventy years which was ten sabbaths of years as Jeremiah had prophecyed Jer. 25.11 This whole land shall be a desolation and an astonishment and these nations shall serve the king of Babylon seventy years and 29.10 After seventy years be accomplished at Babylon I will visit you And so that came to passe which God threatned Levit. 26.34 35. Then shall the land enjoy her sabbaths as long as it lies desolate and you be in your enemies land c. because it did not rest in your sabbaths when you dwelt upon it Some indeed do begin the seventy years captivity from the carrying away of Jechoniah 2. Kings 24.12 and that first because Jeremiah writing to those that were carried away with him tells them that after seventy years the Lord would visit them Jer. 29.10 secondly because Ezekiel doth usually reckon the years of the Babylonian captivity from that of Jechoniah Ezek. 1.2 and the 8 1. and the 20.1 c. yea and doth distinguish it from the destruction of Jerusalem Ezek. 40.1 In the five and twentieth yeare of our captivity in the beginning of the yeare in the tenth day of the moneth in the fourteenth yeare after the city was smitten in the self same day the hand of the Lord was upon me thirdly because that captivity was most notable both for the number and for the quality of those that were then carryed away to wit the king his mother his servants princes and officers and all the mighty men of valour even ten thousand captives c. 2. Kings 24.12 13 14. But yet I conceive these seventy years are rather to be numbred from the destruction of Jerusalem first because Dan. 9.2 they are called the seventy years of the desolations of Jerusalem secondly because the same term of seventy years is set for the subjection of other neighbouring nations Isaiah 23.15 And it shall come to passe in that day that Tyre shall be forgotten seventy years c. and so also Jer. 25.11 and it is well known that Nebuchadnezzar did not subdue those neighbouring nations and make himself the great monarch of those parts of the world till the time that Jerusalem was taken and destroyed and thirdly because here and elsewhere usually the prophecy of the seventy years is said to be fulfilled in the destruction of Jerusalem and the following desolation of that countrey Vers 22. Now in the first yeare of Cyrus king of Persia c. See Ezra 1.1 ANNOTATIONS Upon the book of EZRA CHAP. I. NOw in the first yeare of Cyrus king of Persia c. That this book of Ezra was alwayes acknowledged by the Jews a part of the sacred Canon of Scripture I find not questioned by any indeed who was the penman and writer of it we cannot absolutely say yet generally it is held that it was written by Ezra whose name is set as the title of the book and it is the more probable because he was of the chief stock of the priests the sonne that is the grandchild of Seraiah chap. 7.1 who was the chief priest in the dayes of Zedekiah and slain by the Chaldeans when Jerusalem was destroyed by them 2. Kings 25.18.21 and withall because he lived when these things were done which are related in this book to wit in the time of the peoples return from Babylon and was a ready scribe as is expressely noted of him chap. 7.6 and so the more likely to continue the history of the common-wealth of the Jews in his times as the prophets that lived in the former ages had severally done in their times The first two verses are word for word the same that we have in the close of the foregoing book of the second of Chronicles which hath moved some Expositours to think that the books of the Chronicles were also written by Ezra and therein we are told that in the first yeare of Cyrus king of Persia that is in the first yeare of his Empire the first yeare of his reigne over Babylon for he had then been king of
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
by building this citie again as it were blot out the memoriall of this miraculous work For that Joshua pronounced this curse by Gods command is evident 1. Kings 16.34 In his dayes did Hiel the Bethelite build Jericho he laid the foundation thereof in Abiram his first-born and set up the gates thereof in his youngest sonne Segub according to the word of the Lord which he spake by Joshua the sonne of Nun. He shall lay the foundation thereof in his first-born and in his youngest sonne shall he set up the gates of it That is let it cost him the losse of all his children the first when he begins it the other as he goeth forward with the work and the last when he finisheth it For the hanging up the gates is counted as it were the finishing of a citie How this curse fell upon Hiel the Bethelite who in Ahabs reigne built this citie again is noted in the place before cited 1. Kings 16.34 CHAP. VII Vers 1. BVt the children of Israel committed a trespasse in the accursed thing That is one of the Israelites The people being considered conjunctim as one entire body that which was done by one of the members is here ascribed to the whole body of Israel For Achan the sonne of Carmi the sonne of Zabdi the sonne of Zerah of the tribe of Judah took of the accursed thing This Achan is also called Achar 1. Chron. 2.7 which signifieth a troubler whence he is called there Achar the troubler of Israel as likewise the place where he was stoned is called the valley of Achar that is of trouble vers 26. of this chapter Partly the better to evidence the certain truth of the historie and partly to implie the stain he brought upon his ancestours his genealogie is here set down to wit that Carmi was his father and so Zabdi who is also called Zimri 1. Chron. 2.6 his grandfather and Zerah or Zarah who was the sonne of Judah Gen. 38.30 was his great grandfather Indeed considering that Zerah was at least fourteen years old when he went with his father Judah and his grandfather Jacob into Egypt about the yeare of the world 2298. as by computation of years gathered from the historie of Moses may be made evident and that from their going down into Egypt unto the destruction of Jericho are usually reckoned at the least two hundred fiftie and six years it may well seem strange that in all this time there should be but foure generations Zerah the sonne of Judah being but the great grandfather of Achan But this doubt may well be satisfied by yielding that each of these that are mentioned were born in their fathers latter dayes For if Zerah begat Zabdi when he was seventie and one years old fiftie seven years after his going into Egypt in the yeare of the world 2355. and Zabdi begat Carmi at seventie years old in the yeare of the world 2425. and Carmi begat Achan also at seventie years old in the yeare of the world 2495. then was Achan at their coming out of Egypt nineteen years old and at the sacking of Jericho about fiftie nine or threescore And the anger of the Lord was kindled against the children of Israel To wit because Israel had sinned as it is said before And indeed as in the bodie we use to beat the back for any offence committed by the tongue so in bodies politick civill societies it is no wonder that God should lay upon any of the members temporall punishments for a sinne committed by another of that body especially if we consider that God may have alwayes just cause to punish any of his people for sinne in themselves though for the present he take occasion to strike for the sinne of another that men may learn to hate sinne the more which brings ruine upon more many times then the sinner himself and be the more studious to bring others to fear God as themselves do Vers 2. And Joshua sent men from Jericho to Ai which is besides Beth-aven on the east side of Beth-el c. This Ai in Gen. 12.8 is written Hai and Nehem. 11.31 Aijah It is said here to have been near both to Beth-el and Beth-aven Beth-el therefore was not farre from Beth-aven which signifieth the house of vanity or of a lie and in regard whereof it was that when Jeroboam had set up his idols in Beth-el by signification the house of God the prophets were wont to call it in contempt and scorn by the name of this neighbour town Beth-aven the house of vanity Hos 4.15 Though thou Israel play the harlot yet let not Judah offend and come not ye unto Gilgal neither go ye up to Beth-aven nor swear The Lord liveth 10.5 The inhabitants of Samaria shall fear because of the calves of Beth-aven Now to this Ai Joshua sent spies as before to Jericho yet these men were not to go into Ai as before into Jericho but into the countrey about â—t where they might view the passages and observe afarre off the strength and fortifications of the city Go up saith he view the countrey Vers 3. And they returned to Joshua and said unto him Let not all the people go up c. And thus by the confidence and resolution of these men and by their slighting of Ai as a place of no strength that might easily be taken by a few of the Israelites the Lord did secretly make way to that which he had purposed to do in the chastising of the Israelites for the sinne of Achan Doubtlesse the spies spake what they thought to wit that it was needlesse to carry up the whole host of Israel against so small a city as Ai was Let about two or three thousand go up say they and smite Ai and make not all the people to labour thither for they are but few But God had a further end in this which they knew not of namely that the Israelites might be smitten by the men of Ai whereas had all the armie of Israel gone up the inhabitants of Ai would not have dared to have sallied out and withall that this might be done but to a small company of the Israelites to speak of that the losse and dishonour might be the lesse And hence it was too that Joshua and the rest did so presently approve of this advice of the spies whenas otherwise much might have been said against it Vers 4. So there went up thither of the people about three thousand men and they fled before the men of Ai. Notwithstanding the men of Ai were doubtlesse as the rest of the inhabitants of Canaan greatly dejected with fear of the Israelites and the Israelites on the other side much imboldned with the late wonders God had wrought for them and particularly with the overthrow and destruction of Jericho and though they went not rashly against this city for he had sent spies beforehand to search out the passages and advantages of the countrey and whereas the
spies had advised to send two or three thousand he had for the better assurance pitched upon the greater number to wit three thousand and those no doubt of his choicest souldiers yet when the men of Ai sallied out the Israelites fled presently before them which shews plainly that God being offended did in an exâ—raordinary manner strike them with astonishment and fear Vers 5. For they chased them from before the gate even unto Shebarim and smote them in the going down That is in the descent of a hill So that it seems the Israelites fled at the first on-set before a man was slain of them being stricken with a strange fear and were onely slain flying Wherefore the hearts of the people melted and became as water That is the whole people of Israel were extremely terrified and dismaid because of the flight of those forces they had sent against Ai. It is strange also indeed that so poore a losse as this for there were but six and thirty slain should drive the whole camp of Israel into such a terrour But God had withdrawn his supporting hand and in this case the most stout and valiant will soon shrink and be afraid Vers 6. And Joshua rent his clothes and fell to the earth upon his face c. To wit because the Canaanites had thus put the Israelites to flight The losse they had received indeed was nothing to speak of for what was the losse of six and thirty men to them that had so many hundred thousand in their Camp But alas it was not their losse so much as the apprehension of Gods displeasure that lay so heavy upon them God had promised that no man should be able to stand before them Chap. 3.16 and that he would without fail drive out the inhabitants of the land before them Chap. 3.10 their flying therefore now before the enemy especially in so inglorious a manner was to them an argument that God was offended with them and so had withdrawn himself from their help and hence was this heavy lamentation even the smallest affliction if it be looked upon as an effect of Gods anger is terrible to the people of God Wicked men onely grieve for the punishment and therefore so long as God visits them with a more gentle hand by way of warning they never regard it But the genuine children of God mourn chiefly still for Gods displeasure which if it be discovered by a frown or the least chastisement it wounds them to the heart Concerning this custome of rending their clothes when they were greatly afflicted for any thing that befell them see the note upon Gen. 37.29 And put dust upon their heads This was another expression of grief which the Jews and other nations likewise in former times used upon any extraordinary occasion of sorrow as we may see 1. Sam. 4.12 Job 2.12 And when they lift up their eyes afarre off and knew him not they lift up their voice and wept and they rent every one his mantle and sprinkled dust upon their heads towards heaven Ezek. 27.30 And shall cause their voice to be heard against thee and shall cry bitterly and shall cast up dust upon their heads and shall wallow themselves in the ashes and was practised at this time by Joshua and the elders of Israel 1. by way of humbling themselves before God even to imply what Abraham in expresse words acknowledged Gen. 18.27 that they were but dust and ashes not worthy to appear before God or to speak unto him 2. By way of imploring Gods mercy to them in regard of the frailty of their condition according to that expression which Job useth Job 10.9 Remember I beseech thee that thou hast made me as the clay and wilt thou bring me into dust again and David Psal 103.14 For he knoweth our frame he remembreth that we are but dust and 3. By way of representing their miserable and sad condition which with words they were not able sufficiently to expresse even that they were brought down to the very dust to a low and poor and despised condition and were indeed in a manner as so many dead men Vers 7. And Joshua said Alas O Lord God wherefore hast thou at all brought this people over Jordan c. Some expositours seek to give such an interpretation to these words as may wholly clear Joshua from that which the words seem to intend to wit an impatient expostulation with God for bringing the Israelites over Jordan that he might there deliver them into the hands of the Amorites to destroy them and to that end they make the meaning of his words to be onely this That he desired to know of God what it was wherewith he had provoked him to deliver them up into the power of their enemies over whom otherwise they should have been victorious as if he had said It is not O Lord without cause that thou hast withdrawn thine assistance from us and suffered these uncircumcised people to put us to slight and therefore make known to us we beseech thee what the sinne is whereby we have forfeited those promises thou hast made to us of driving out the inhabitants of this land before us And so likewise they understand the following clause would to God we had been content and dwelt on the other side Jordan as intended onely to imply how much better it had been for them to have stayed in the land without Jordan then to be brought over Jordan to be destroyed by the inhabitants there And indeed it cannot be well thought that either Joshua did indeed think that God had brought them over Jordan purposely that the Canaanites might there destroy them or that he intended to contest and quarrell with God for dealing so with him or that he so much as wisht indeed that they had not come over Jordan Well but yet the words do manifestly imply more then an humble desire of knowing what the sinne was wherewith they had provoked God to let the enemie prevail over them Wherefore hast thou at all brought this people over Jordan c. are manifestly words of Expostulation with God and therefore I conceive that thus we must understand them to wit that though Joshua did not think indeed that God had a purpose to deliver them into the power of the Canaanites but meant onely to plead with God for his poore people that he would not repent of the good he had promised he would do for them nor suffer the Canaanites to prevail over them yet in expressing his desire herein being carried away with his passion and sorrow he brake forth beyond the bounds of that modesty and reverence wherewith it is fit that men should expresse their desires when they addresse themselves to supplicate the great God of heaven and earth Vers 9. And what wilt thou do unto thy great name To wit because if thy people be cut off the idolatrous Canaanites will hereupon take occasion to blaspheme thy name saying as Deut.