from east to west from the lake of Sodome to Kirjath-jearim this from the west to the east from Kirjath-jearim to the lake of Sodome concerning which see the note there Vers 18. And passed along toward the side over against Arabah north-ward and went down unto Arabah Which is called Beth-arabah chap. 15.6 Vers 21. Now the cities of the tribe of the children of Benjamin according to their families were Jericho c. It is no wonder though in severall places of Scripture we find mention made of some cities belonging to the tribe of Benjamin that are not in this Catalogue For many cities might be built in after times And besides it is probable that all the cities in Benjamins lot are not here mentioned but such onely as were requisite to be known because by them the bounds of their lot are described or for the better understanding of some other passages in the sacred history where these cities are mentioned And the like we must conceive of the catalogues that are given us in the following chapter of the cities that were in the severall lots of the other tribes CHAP. XIX Vers 1. ANd their inheritance was within the inheritance of the children of Judah That is the inheritance of the tribe of Simeon the reason whereof is given vers 9. Out of the portion of the children of Judah was the inheritance of the children of Simeon for the part of the children of Judah was too much for them therefore the children of Simeon had their inheritance within the inheritance of them It seems that they that were sent to search the land not yet divided that they might part it into seven lots for the seven remaining tribes chap. 18.4 found that the portion which Joshua and Eleazar and the other Commissioners for the dividing of the land had formerly at Gilgal assigned to the tribe of Judah was farre too large considering what they now found left for the other tribes upon this second review and therefore agreed unanimously with those said Commissioners for the dividing of the land that a whole portion for one of the tribes that had not yet their inheritance should be taken off that which was formerly given to Judah and so should make one of the lots for the seven tribes besides some other cities which they took also from Judah to be as part of another lot as is shown afterwards verse 40.41 and no doubt the children of Judah acknowledged the equitie thereof and were well contented with it and so when they came to draw the lots of the seven remaining tribes in the second place next after Benjamins came out this lot which was wholly taken out of Judahs portion for the tribe of Simeon And thus by the providence of God first there being one tribe to be seated within that portion formerly given to Judah the lot fell upon this tribe which was fewest in number of all the tribes as we may see by the account that was taken of them at the last numbring of the people Num. 26.14 and secondly this tribe of Simeon having their portion assigned them within the portion of Iudah and so being as it were intermingled with them nor having an inheritance apart by themselves that was now fulfilled which Jacob long since prophesied of them Gen. 49.7 I will divide them in Jacob and scatter them in Israel concerning which see what is noted there Vers 2. And they had in their inheritance Beer-sheba c. The bounds of this tribes portion is not described as are the bounds of most of the other tribes onely the chief cities and towns are named that were in their lot and that because their inheritance was within the inheritance of Judah whose bounds are formerly described chap. 15. As for Beersheba and Sheba that are first here mentioned they are but the longer and shorter names of one and the same city for it is said vers 6. that in this first catalogue there are thirteen cities and there are fourteen if Beersheba and Sheba be counted two severall cities and besides 1. Chron. 4.28 where these cities of the Simeonites are again reckoned up there is mention made of Beersheba onely Vers 3. And Hazar-shual and Balah and Azem c. Called Ezem 1. Chron. 4.29 as the following Eltolad is called also Tolad and Bethul Bethuel Vers 5. And Ziklag and Bethmarcaboth and Hazor-susah c. Which is called 1. Chron. 4.31 Hazar-susim as also in the following verse Bethlebaoth is called chap. 15.32 Lebaoth and in the 1. Chron. 4.31 Bethbirei and Sharuhen seems to be the same that is called Shauraim Vers 7. Ain Remmon and Ether c. Or Etam 1. Chron. 4.32 this with the rest here mentioned are there called villages and therefore are here severally reckoned by themselves Vers 9. For the part of the children of Judah was too much for them c. See the note above vers 1. Vers 10. And the border of their inheritance was Sarid c. This Sarid was the Southwest corner of Zebuluns portion from whence it is said that it went West-ward to Maralah and so to Dabbasheth which stood by the sea from whence it went Northward by the sea coast as farre as the river near Iokneam And thus having the midland sea on the West and the sea of Galilee on the East that was truly accomplished which Jacob said concerning this tribe Gen. 49.13 Zebulun shall dwell at the haven of the sea and he shall be for a haven of ships and Moses also Deut. 33.18 And of Zebulun he said Rejoyce Zebulun in thy going out c. Vers 12. And turned from Sarid eastward toward the sunne rising c. As before the western border was drawn from Sarid vers 10. so here the south border begins also at Sarid and so is carried on eastward as farre as Japhia Vers 13. And from thence passeth on along on the east to Gittah-Hepher c. That is from Japhia a city in the south-east corner of Zebuluns portion the border turns northward along by the sea of Galilee and within a while goeth up into the land as farre as Remmon and Neah where is the going out of the utmost reach of the eastern border Vers 14. And the border compasseth it on the north side to Hannathon c. This is the north border which fetcheth a compasse and so ends in the valley of Jiphthah-el Vers 15. And Idalah and Bethlehem This was not that Bethlehem where Christ was afterward born for that was in the tribe of Judah this in the tribe of Zebulun Twelve cities with their villages There are more then twelve mentioned in the foregoing verses but it seems some of them were border towns that stood in the other tribes that had their lots next to Zebuluns and but twelve of them onely were belonging to the tribe of Zebulun Vers 18. And their border was toward Jezreel c. Because Issachars portion lay between Benjamins and Zebuluns whose borders have been already described
and so consequently Issachars also therefore the line of their borders is not here described as in the other tribes but onely the principal towns and cities are named first those that stood in the south border vers 18 19. secondly those in the west vers 20. and thirdly those in the north ver 21 22. Now this portion set apart for Issachar being in a fat and fruitfull soil that was fulfilled which Jacob foretold Gen. 49.14 And he saw that rest was good and the land that it was pleasant and bowed his shoulders to bear and became a servant unto tribute and Moses Deut. 32.18 Vers 24. And the fifth lot came out for the tribe of the children of Asher c. Even here also the hand of God is still observable in his ordering the lots Hitherto the lots had come out onely for those tribes that were descended of Jacobs two wives Leah and Rachel and the tribe of Gad who was the eldest of Jacobs sonnes by Zilpah Leahs handmaid had already received their inheritance without Jordan upon speciall suit made unto Moses so now the next lot came out for the tribe of Asher who was also the sonne of Zilpah the handmaid of Leah Jacobs first wife and therefore preferred before the two tribes of Dan and Naphtali that were descended of Bilhah the handmaid of Rachel his second wife Vers 25. And their border was Helkath c. The cities that are first here mentioned stood on the northwest border which is drawn all along the coast of the midland sea as far as to mount Carmel westward that is to the west side of mount Carmel and Shihor-libnah and so here the line turneth eastward vers 27. and makes the south bounds of this tribes portion and then fetcheth a compasse northward again like to the bending of a bow till it comes to Zidon on the north end of the sea coast then turneth southward again as far as Tyre c. Now by the mention that is here made of mount Carmel in the lot of this tribe we may see how the prophesie of Jacob concerning this tribe was folly accomplished Gen. 49.20 Out of Asher his bread shall be fat and he shall yield royall dainties for mount Carmel and the land about it was a fruitfull soil and had many mines in it Isa 39.9 Sharon is like a wildernesse and Bashan and Carmel shake off their fruits and Isa 35.2 It shall blossome abundantly and rejoyce even with joy and singing the glory of Lebanon shall be given unto it the excellency of Carmel and Sharon See also Deut. 33.24 25. And of Asher he said Let Asher be blessed with children let him be acceptable to his brethren and let him dip his foot in oyl Thy shoes shall be iron and brasse and as thy dayes so shall thy strength be Vers 27. And goeth out to Cabul on the left hand See the note upon vers 30. Vers 29. And the out-goings thereof are at the sea from the coast to Achzib That is all the coast from the sea even unto Achzib Vers 30. Vmmah also and Aphek and Rehob twenty and two cities with their villages That is Ummah Aphek and Rehob were cities of note in the portion of Asher though not before mentioned in describing the borders of their lot So that in all the cities here named belonging to the tribe of Asher are twenty and two Indeed he that reckons all the names of places before mentioned shall find them to be twenty and three but to this it is answered by some that Cabul mentioned vers 27. was not a city but a part of the countrey which Solomon gave unto Hiram and because of the censure which was then by him passed upon it was called Cabul 1. Kings 9.13 And he said What cities are these which thou hast given me my brother and he called them the land of Cabul unto this day And again others say that some one of the bordering cities before named belonged not to Asher but to some of the neighbouring tribes Vers 33. And their coast was from Heleph c. This is the east border of the tribe of Naphtali beginning at these towns which stood somewhat more northerly then the fountains of Jordan and so Iordan even as farre as the lake of Genezereth was the utmost southernly end of the eastern border Thus Naphtalies land lay along by the banks of Iordan in a large extent and so Iacobs prophesie was fulfilled Gen. 49.21 Naphtali is a hind let loose and that of Moses Deut. 33.23 And of Naphtali he said O Naphtali satisfied with favour and full with the blessings of the Lord possesse thou the west and the south Vers 34. Then the coast turneth westward to Aznoth-tabor c. Here now the south border of this tribes portion is described to wit that it turned from Iordan westward first to Aznoth-tabor and thence to Hukkok and so went on till it came to have as it follows in the next words Zebulun on the south side and Asher on the west side And indeed this last clause seems to have reference to that prophesie of Moses before mentioned concerning this tribe Deut. 33.23 Possesse thou the west and the south for however it is noted before upon that place as the opinion of some Expositours that thereby might be signified that the lot of their inheritance should be in the southwest part of the land yet it being so evident here that this tribe had their inheritance in the utmost northeast part of the land the meaning of that clause possesse thou the west and the south must needs be this that however this tribes lot was to be seated in the furthest northeast corner of the kingdome yet it should reach forth so far both westward and southward that they should enjoy all the benefits both of the western and southern parts and the rather by their commerce with those other tribes upon whom they bordered And reacheth to Zebulun on the southside and unto Asher on the westside and to Judah upon Jordan toward the sun-rising It may seem strange that this tribe should be said to border upon Iudah but either the river of Iordan belonged peculiarly to Iudah as a royalty given them of God above all the other tribes in regard whereof Naphtali is said to border upon Iudah in Iordan or else this is added to imply the convenient situation of this tribes portion by reason it lay along by the banks of Iordan in a large extent For by this means though this tribe were seated in the uttermost north part of the kingdome yet they might by the river have commerce with the other tribes as farre as Iudah between whom and Naphtali many other tribes were seated and so being the utmost north tribe might in that sense be said to border upon Iudah who were seated in the utmost south parts of the kingdome Vers 35. And the fenced cities are Ziddim Zer and Hammath Rakkath and Cinnereth Hammath was a city standing
in the utmost north-end of Canaan whence the length of the land is ordinarily described to be from the entrance of Hamath to the river of Egypt 1. Kings 8.65 See Num. 13.22 and Cinnereth was a city in the eastern parts whence the lake so often mentioned in Scripture was called the lake of Genezereth Vers 38. Nineteen cities with their villages For some of them mentioned before in drawing the border of their lot stood happely in the portion of the bordering tribes Vers 40. And the seventh lot came out for the tribe of the children of Dan. Though this tribes lot was not wholly taken out of that which was given to Judah as Simeons was yet that a part of it was is manifest by some of the cities mentioned here that chap. 15. are numbered amongst those that were at first in Judahs portion it was compassed with the sea and the borders of the other tribes formerly described and so the borders of this tribe are here omitted Vers 41. And the coast of their inheritance was Zorah and Eshtaol c. In this Zorah Samson was born Judges 13.2 and between Zorah and Eshtaol he was buried Vers 43. And Elon and Timnathah c. Whence Samson took a wife Judges 14.1 Vers 47. Therefore the children of Dan went up to fight against Leshem c. Or Laish The story we have Judges 18. This then happened after Joshuas death but here it is mentioned lest it should seem strange how the Danites came to inhabite the north parts of the land when their lot fell to them in the south parts even close by Judahs portion the reason was because being not able to drive out the Philistines out of their land they were streightned for room so went out and took Laish a city that was in Naphtalies lot though then in the Zidonians possession and transplanted a Colony thither calling it Dan from their father Dan the sonne of Jacob it stood almost in the furthest north part of the land Judges 20.1 The congregation was gathered together as one wan from Dan to Beersheba Vers 50. According to the word of the Lord they gave him the citie he asked even Timnath-serah in mount Ephraim c. To wit the word of the Lord which he spake to Moses not onely concerning Caleb but concerning Joshua for why indeed should he be left out see Iosh 14.7 to wit that he should chuse a peculiar portion to himself where he would yet it may be meant also of some direction given him by Eleazar the priest upon his inquiry of God for him However herein first was the modesty of Ioshua remarkable that he was content to stay till all the tribes had their portion ere there was any motion made of that which by way of speciall Prerogative was to be conferred upon him secondly That he was content to receive what God had promised him as by way of gift from the people he asked and they gave him the city he asked thirdly That whereas he might have chosen the fairest and goodliest city in all their tribes he chose his seat in a mountainous countrey nothing so pleasant and delightfull as many other places were yea and it seems a city that was ruinated so that he was fain to build it ere he dwelt in it for so it follows in the next words and he built the city and dwelt therein CHAP. XX. Vers 2. APpoint out for you cities of refuge c. Concerning these cities of refuge see the notes Numb 35.6 and 24 c. Vers 6. And he shall dwell in that city untill he stand before the congregation for judgement and untill the death of the high priest c. That is untill he be fetched thence to the place where the fact was done that it may be there tryed whether it were done wittingly or unwittingly so long he was to abide there however or untill the death of the high Priest if it were found that he did it unwittingly for then he was to be sent back to the city of refuge and to be kept there till the high priest dyed Concerning the mysticall reason of the man-slayers staying in the city of refuge till the death of the high priest see the note upon Num. 35.25 But to this some also do adde a literall reason to wit that hereby was implyed how hainous a fault it was to shed the bloud of a man and how displeasing to God in that the man that was but unwittingly defiled with the shedding of bloud must be thus shut up lest he should happen to come into the sight of him who did as it were represent Gods person amongst them to wit the high priest nor could be suffered to stirre from thence till he was dead Vers 8. And on the other side Jordan by Jericho eastward they assigned Bezer c. That is they confirmed and ratified these to be cities of refuge without Jordan which Moses himself had formerly chosen and set apart for that use See Deut. 4.41 42 43. CHAP. XXI Vers 1. THen came near the heads of the fathers of the Levites unto Eleazar the priest c. It was doubtles immediately after they had made an end of dividing the land that the Levites came thus to Eleazer and the rest of the Commissioners to receive from them the cities which God had appointed to be set apart for their dwelling For first it is not probable that there was any delay which might move the Levites to challenge their right and secondly it is as improbable that the Israelites did first settle themselves in these cities and then were afterwards put out to give way to the Levites Vers 2. The Lord commanded by the hand of Moses to give us cities to dwell in c. See the notes upon Numb 35.2 c. Vers 4. And the lot came out for the familie of the Kohathites God had expressed the number of cities that were to be given them to wit fourty eight Numb 35.7 So all the cities which ye shall give to the Levites shall be fourty and eight cities he had also given them directions to take these cities out of each tribe some according as their proportion was greater or lesser and therefore the Commissioners for the dividing of the land made choice no doubt of these cities as in their wisdome they found them most convenient for the Levites and for the people and then having divided the cities they had chosen into foure parts one for the priests a second for the Levites of Kohaths familie a third for the Gershonites and a fourth for the Merarites then was it at last decided in which of the tribes the priests should be placed and so of the rest or at least of those cities which were judged convenient they took the number agreed upon by lot See vers 11. And the children of Aaron the priest which were of the Levites had by lot out of the tribe of Judah c. Thus by Gods speciall providence the
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
of Edom southward were Kabzeel c. It is called Iekabzeel Neh. 11.25 Vers 32. All their cities are twenty nine with their villages There are indeed eight and thirty cities or towns named in the foregoing verses and therefore for the clearing of this some hold that because nine of these were afterwards assigned to the tribe of Simeon therefore it is said here that all the cities of Iudah in those parts were nine and twenty But the better answer I conceive is that nine and twenty of them onely were walled cities the other were the most famous towns and villages in those parts And here in this first catalogue of Iudahs cities in the Southern parts the most noted towns are expressed by name as well as the walled cities that in the following catalogues we may conceive the same to wit that there were many towns of note besides the cities there mentioned though they be not expressed by name as here they are Vers 36. Fourteen cities with their villages There are fifteen named in the foregoing verses either therefore one of them was no citie but some noted town or rather it may be very probably conceived that Gederah and Gederothaim were but one citie and therefore some reade it as it is in the margin of our bibles Gederah or Gederothaim Vers 62. And Nibshan and the citie of salt This citie might have its name The citie of salt from the salt pits that were there and the abundance of salt that was dayly made by the inhabitants of the citie Vers 63. As for the Jebusites the inhabitants of Jerusalem the children of Judah could not drive them out It is a question much argued amongst writers whether Jerusalem stood in Judahs or in Benjamins portion By many places of Scripture it seems evident that it was in Benjamins portion For in the 18. chapter of this book vers 28. it is reckoned amongst the cities that were in Benjamins lot and we see that Moses did before his death prophesie concerning Benjamin that the Temple which was in Jerusalem should be built in Benjamins portion for that is the drift of those words Deut. 33.12 And of Benjamin he said The beloved of the Lord shall dwell in safety by him and the Lord shall cover him all the day long and he shall dwell between his shoulders yea and Jer. 6.1 the inhabitants of Jerusalem are expressely called the children of Benjamin O ye children of Benjamin gather your selves to flee out of the midst of Jerusalem and Judg. 1.21 the same that is here said of the children of Judah is likewise there said of the children of Benjamin The children of Benjamin did not drive out the Jebusites the inhabitants of Jerusalem but the Jebusites dwell with the children of Benjamin in Jerusalem unto this day But now again by other places of Scripture it seems as evident that Jerusalem was in Judahs portion For first mention is here made of it as one of Judahs cities The Jebusites dwell with the children of Judah at Jerusalem unto this day and secondly Jerusalem is said to have been taken by the children of Judah Judg. 1.8 and thirdly it is reckoned as the great priviledge of the children of Judah that the Lord in his Temple dwelt amongst them Psal 78.67 68 69. Moreover he refused the Tabernacle of Joseph and chose not the tribe of Ephraim but chose the tribe of Judah the mount Sion which he loved and he built his Sanctuary like high places c. but the truth herein is that Jerusalem stood in the border of these two tribes and so was part in Judahs and part in Benjamins portion and therefore the places of Scripture before cited do not any way contradict one another the fort of Sion and some of the south skirts of the city were in Judahs portion but the greatest part of the city in Benjamins and therefore it may well be that when they went about to expell the Jebusites that dwelt there both Iudah and Benjamin joyned their forces together as Judah and Simeon did in a like case Judg. 1.3 And Judah said unto Simeon his brother Come up with me into my lot that we may fight aganst the Canaanites and I likewise will go with thee into thy lot As for that which is here said concerning Jerusalem to wit that the children of Judah could not drive out the Jebusites thence and the like we see is said concerning the children of Benjamin Judg. 1.21 we must know that the Iebusites continued in Ierusalem unto Davids time Indeed Adoni-zedek the king of Jerusalem was slain by Ioshua chap. 10.23 26. for he was one of those five kings that made warre against Gibeon though we find no mention there of his taking Ierusalem yea and it is expressely said Iudg. 1.8 that afterwards the children of Iudah took the city of Jerusalem and burnt it with fire that is some part of it Well but yet the fort of Sion which was the chief strength of Ierusalem was not at that time taken by them for that the Iebusites held till David took it 2. Sam. 5 6 7. yea and it seems that afterward the Iebusites did also by the help of this fort recover the city again at least so farre that they forced the Israelites to let the Iebusites dwell there amongst them as it is said here For in the dayes of the Iudges we see that Iebus that is Ierusalem was still inhabited by the Iebusites Iudg. 19.12 We will not turn aside hither into the city of a stranger that is not of the children of Israel saith the Levite there concerning Iebus we will passe over to Gibea But however we must not think that this which is said here that the children of Judah could not drive them out is added by way of excusing them no but rather to their shame and reproch for though the fort of Sion was a place of great strength so that when David set himself down with his army before it the Iebusites scorned him bragged that their lame and blind and impotent people should defend it against him 2. Sam. 5.6 Yet God would certainly have driven them out according to his promise had they not been wanting to themselves But they grew slothfull and faint hearted and by these and other their sinnes provoked the Lord to withdraw himself from them and so then indeed they could not drive out the inhabitants but were glad to purchase peace upon any tearms according to that Iudg. 2.20 21. And the anger of the Lord was hot against Israel and he said Because this people hath transgressed my covenant which I commanded their fathers and have not hearkned to my voice I also will not hence forth drive out any from before them of the nations which Joshua left when he died c. CHAP. XVI Vers 1. ANd the lot of the children of Joseph fell from Jordan by Jericho unto the water of Jericho on the east c. It is the opinion of some learned writers that
you to inherit and when he giveth you rest from all your enemies round about so that you dwell in safety Then there shall be a place which the Lord your God shall chuse to cause his name to dwell there thither shall ye bring all that I command you your burnt offerings and your sacrifices your tithes and the heave offering of your hands and all your choice vows which ye vow unto the Lord c. and here the Tabernacle continued unto the dayes of Samuel to wit above three hundred years And the land was subdued before them That is the land about Shiloh was subdued and the inhabitants driven out of it and those that dwelt further off were so stricken with the terrour of God that they durst not stirre to molest the Israelites Vers 2. And there remained among the children of Israel seven tribes which had not yet received their inheritance It may seem strange that the Israelites having begun in Gilgal to divide the land by lot went not on in that work but having drawn three lots which fell to Judah Ephraim and Manasseh gave over and intermitted this work and that as it seems a long time for so much is evident by Joshua his expostulation with them vers 3. though it be not expressely said how long it was How long saith he are you slack to go to possesse the land c. why they did this no reason is given in the text But this by Expositours is thought the most probable reason to wit that the other tribes perceiving what a large circuit of land was given to Judah out of which indeed more then the portion of one tribe was afterward taken see chap. 19.9 they began to murmure as supposing that there would not be left an equall share for them and the rather because they heard the sonnes of Joseph already complain and therefore pretending that there could not be any equall division made when the remote parts were no better known to them as being yet in the enemies possession they desired some stay of the work till they had further prevailed and might know the land they were to divide better then yet they could do And thus the work being put off for a time by degrees they began to mind it no more till Joshua finding them shamefully remisse urged them to set upon it again and for their better satisfaction to send forth men to search the land Vers 4. Give out from among you three men of each tribe c. To wit not onely of the seven tribes mentioned vers 2. but also of Judah Ephraim and Manasseh lest if these searchers should conceive that it was fit somewhat should be taken from those that had their lots already they might otherwise complain of partialitie in those that were sent to search the land As for the work that these men were to do namely to describe the land according to the inheritance of them it is meant doubtlesse of some catalogue they were to bring of the severall countreys and parts of the land that were not yet divided with the severall cities and towns and villages that were in each of them that so accordingly they might the better divide it into so many parts Vers 5. Judah shall abide on their coasts on the south c. The meaning of this is onely that the tribe of Judah and the sonnes of Ioseph Ephraim and Manasseh should continue seated the one on the South the other on the North in that part of the land wherein the lots that were drawn for them in Gilgal fell and not that they should have still the same quantity of land that was at first assigned them for we see afterward that the tribe of Simeon had their portion assigned them out of that which was at first in the lot of Iudah chap. 19.9 Vers 6. Ye shall therefore describe the land into seven parts and bring the descrition hither to me that I may cast lots here for you before the Lord our God This some say was spoken to the men that were chosen to describe the land But I conceive it might as well be spoken to the whole assembly to whom hitherto Ioshua had directed his speech Ye shall therefore describe the land into seven parts and bring the description c. that is ye shall take order that by the men you send out the land be described into seven parts and then that the description thereof be brought to me However the mention he makes in the last words of the account they were to give of what they had done before the Lord in the tabernacle was doubtlesse to intimate how carefull the men that were sent had need to be diligently and carefully to carry themselves in this great charge that was imposed upon them Vers 9. And the men went and passed through the land and described it by cities into seven parts c. They might use some likely means to prevent danger when they searched the countreys of their enraged enemies perhaps they divided themselves and went not all together they might also go under pretence of negotiation and it may be disguised that they might not seem Isralites But doubtlesse the astonishment and fear wherewith God had stricken the inhabitants upon the Israelites late victories were the best means of their safety and by their preservation in this dangerous service we may well think their brethren were much encouraged to set upon the getting of the remainder of the land into their possession Vers 11. And the lot of the tribe of the children of Benjamin came up c. Thus had Benjamin the honour of having the first lot amongst the seven tribes and was by Gods providence seated the very next to his brethren Ephraim and Manasseh who likewise were of Rachel and had also the royall city of Ierusalem within his borders where God dwelt in his holy Temple wherein that was accomplished which Moses prophesied of this tribe Deut. 33.12 And of Benjamin he said The beloved of the Lord shall dwell in safety by him and the Lord shall cover him all the day long and he shall dwell between his shoulders Vers 12. And their border on the North was from Jordan c. This North border of Benjamin is the same with the South border of the sonnes of Ioseph described before chap. 16.1 concerning which therefore see the notes there Vers 14. And the border was drawn thence and compassed the corner of the sea southward c. Here begins the Western border of Benjamins portion for here the line turns from North to South and fetching a compasse about an inlet or creek of the sea goeth on southward till it comes to Kirjath-baal in Iudahs portion called by the Israelites to suppresse the name of their idol-god Kirjath-jearim Vers 15. And the south quarter was from the end of Kirjath-jearim c. See chap. 15.5 6. where you shall find the same to be made the north border of Judah onely that line is drawn
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
herewith Abimelech hired vain and light persons that is worthlesse and unsettled men men of no wisdome nor grace nor yet abilitie for their outward estate idle giddyheaded loose and wandring rascalls of the froth and scumme of the people that for a little hire were easily drawn to undertake any cause though never so bad and these he armed that with their aid he might by force accomplish what he had projected with himself Vers 5. And slew his brethren the sonnes of Jerubbaal being threescore and ten persons upon one stone notwithstanding yet Jotham c. That is there being seventy of his brethen he slew all but Jotham and that doubtlesse under some pretence of Justice as if they had some plot upon the state tending to the utter ruine of the whole land Vers 6. And all the men of Shechem gathered together and all the house of Millo and went and made Abimelech king c. By the house of Millo may be meant either the Magistrates of the city who were wont to meet in a town-house or common-hall called the house of Millo or else the inhabitants of some village or town adjoyning that belonged to Shechem or else the Garrison of some fort happely the same which vers 17. is called the tower of Shechem or it may be meant of his mothers family who are named a part by themselves because they had been and were still the chief stirrers in this businesse However when Abimelech had slain his brethren the men of Shechem and this house of Millo joyned together and chose and proclaimed him king of Israel and happely annoynted him for so ancient was the custome of anointing kings as Jotham in his parable doth plainly imply vers 8. The trees went forth on a time to anoint a king over them Manifest it is that he was made king not of Shechem onely but of all Israel in generall vers 22. When Abimelech had reigned three years over Israel Indeed it may seem strange that the inhabitants of one city should dare to do this alone of themselves it being expressely too against the Law of God Deut. 17.14 15. Thou shalt in any wise set him king over thee whom the Lord thy God shall chuse but the wonder of this may be removed by considering first that though the Shechemites be onely here mentioned because they were the ringleaders in this businesse yet it may be that many other Israelites both of other towns and tribes did come in moved by their example and perswasion and joyned in the election of Abimelech and secondly that they well might hope to carry it now his brethren were slain though some should oppose it both because of his pretended title to wit that proffer of settling the kingdome upon Gideons posterity chap. 8.22 Then the men of Israel said unto Gideon Rule thou over us both thou and thy sonne and thy sonnes sonne also and likewise because they might know that generally the people began to be weary of the government God had established over them and longed to be like other nations in having a king to reigne over them as was manifest by the proffer they made to Gideon and that which Jotham saith in his parable vers 8. and if they would have a king who so likely to be the man as Gideons sonne and thirdly because however by those forces he had suddenly raised he was able to effect it by constraint As for the place where he was made king called here the plain of the pillar or as some reade it the oke of the pillar that was in Shechem see Josh 24.25 26. Vers 7. And when they told it to Jotham he went and stood in the top of mount Girizim c. The Lord intending to punish Abimelech the Shechemites for their changing of the government which God had established in Israel and especially for the bloudy murther committed upon the sonnes of Gideon it seems by a speciall instinct of his Spirit he moved Jotham who alone of the sonnes of Gideon escaped the hands of Abimelech to go to the inhabitants of Shechem when the tydings was brought him that they had made Abimelech king and to give them warning before hand of the calamities and judgements that were likely to befall them if they did not repent of this their wickednes therefore it was that he began his speech with those words Hearken unto me you men of Shechem that God may hearken unto you intimating both that God had sent him with that message to them and that if they would not now hearken to the admonition that was given them God would not hear them in the time of their distresse when they called upon him As for mount Girizim from the top whereof Jotham spake to the Shechemites it seems it stood very close upon Shechem and was purposely chosen by Jotham as a place convenient whence he might speak in the audience of the inhabitants at that time perhaps upon some occasion assembled together and likewise as a place of safety whence he might presently fly and escape away if they should offer to surprise him for so it is said he did vers 21. And Jotham ran away and fled but withall it may seem to be not without a mystery that Girizim the mountain whence the blessings were to be pronounced by the tribes of Israel Deut. 11.29 was chosen for this work rather then mount Ebal for what a terrible token was this that they were to expect no mercy from God when from the mountain of blessings they heard nothing but Gods curses denounced against them Vers 8. The trees went out on a time to anoint a king over them c. The drift of Jotham in propounding this fable to the men o Shechem was to shew first the folly of the Israelites in going about to change the government which God had established amongst them out of a fond affectation of having a king to reigne over them secondly the vain and causelesse pride and ambition of that tyrant Abimelech in exalting himself to be their king and thirdly the misery that would certainly befall both the men of Shechem and their new made king for their casting off Gods government and their dealing so wickedly with the sonnes of Gideon So that first by the trees that went to make them a king he intended the Israelites in generall that were fond to have a king reigne over them but more particularly the men of Shechem that had actually made Abimelech king secondly by the olive tree fig tree and vine that are good noble and usefull trees that yield yearly sweet and pleasant fruit and that refused to accept of being king over the trees may be meant not onely Gideon who had refused the kingdome when the Israelites proffered it to him and his posterity successively chap. 8.22 23. but also the foregoing Judges Ehud and Deborah and happely too the other sonnes of Gideon for though we reade not that they refused the kingdome or had it ever
all the men of the tower of Shechem heard that they entred into an hold of the house of the God Berith This tower of Shechem was some fort or castle in some adjoyning village belonging to Shechem but not in the city as is evident because the men of this tower saw not the destruction of Shechem but heard of it and most probable it is that it was the same which was called vers 6. the house of Millo the ruine whereof is here related to shew that Jothams curse vers 20. did fall as well upon the house of Millo as upon the inhabitants of Shechem for hearing what Abimelech had done to Shechem they retired to a strong hold in the house of Baal-Berith to wit as resting not onely in the strength but also in the holinesse of the place and the help of their god and this it may be was the fort from which the village was called the tower of Shechem or perhaps some other place nearer hand of greater strength then that and so there they were all burnt by Abimelech about a thousand men and women as is expressed afterwards vers 49. Vers 50. Then went Abimelech to Thebez c. This was also some place belonging to Shechem for how else vvas Jothams prophecy fulfilled vers 20. that a fire should come out from the men of Shechem and devoure Abimelech Vers 53. And a certain woman cast a piece of a milstone upon Abimelechs head c. Thus he receives his deaths vvound vvith a stone vvho had slain his brethren all upon one stone vers 5. Vers 56. Thus God rendred the wickednesse of Abimelech which he did unto his father in slaying his seventy brethren To vvit because Gideon his father was wronged though dead in the murther of his children and this was the circumstance that did most aggravate Abimelechs sinne and provoke the Lord that he could so farre forget his father as to imbrue his hands in the bloud of his children CHAP. X. Vers 1. ANd after Abimelech there arose to defend Israel Tola the sonne of Puah c. Though there be no mention made of any enemies that invaded the land of Israel in the dayes of this Tola the seventh Judge of Israel if Abimelech be reckoned for one yet it need not seem strange that it should be said of him that he arose to defend Israel or to deliver Israel as the word in the original may also be translated for it may well be that the land was invaded in his time by some of the neighbouring nations though it be not expressed and indeed considering that idolatry and superstition were so rise in the land all the time of Abimelechs three years tyranny as is evident chap. 8.33 and 9.4 46. it is like enough that God did raise them up some adversaries or other to plead the quarrell of his covenant as in former times but then besides it might be said that he did desend or deliver Israel either because he did happely compose the factious tumults and combustions that were raised in the land in Abimelechs time or else because he retained them from their idolatry which was a great deliverance and thence it is said that afterwards the children of Israel did evill again in the sight of the Lord and served Baalim c. vers 6. or else because being raised of God to be Judge of Israel consequently he was to desend or deliver them in case any enemy should rise up against them and oppresse them As for the last clause of this verse where it is said of this Tola that he dwelt in Shamir in mount Ephraim though he were a man of Issachar we need not stumble at that neither for besides that the Israelites did not alwayes live in their own tribes it is probable that in this place Tola lived for the more conveniency of executing judgement amongst the people Shamir in mount Ephraim being near upon in the midst of the tribes within Jordan and not farre too from the Tabernacle in Shiloh which was another considerable advantage Vers 3. And after him arose Jair a Gileadite c. To shew that this Jair the eighth Judge of Israel was a man of great renown before he was raised to be Judge it is noted in the following verse that he had thirty sonnes to wit by severall wives that rode on asse-colts as being princes and men of great place See chap. 5.10 and that they had thirty cities called Havoth-Jair that is the villages of Jair Now though there was one Jair who at the first entring of the Israelites into Cannaan above three hundred years before this took all the countrey of Argob in the land of Gilead and so the towns therein were called after his name Havoth-Jair Num. 33.41 And Jair the sonne of Manasseh took the small towns thereof and called them Havoth-Jair Deut. 3.14 Jair the sonne of Manasseh took all the countrey of Argob unto the coasts of Geshuri and Maachathi and called them after his own name Bashan Havoth-Jair yet this must needs be another Jair and so perhaps these were other towns which had their names from this Jair the Judge of Israel as the other had their names from the other Jair in Moses time and indeed of those that were called Havoth-Jair in Moses time there were but three and twenty 1. Chron. 2.22 And Zegub begat Jair who had three and twenty cities in the land of Gilead yet most probable it is that this man was descended of that Jair and that coming to inherit so many of those towns which his Ancestours had taken from the Amorites the possession or government whereof he divided amongst his thirty sonnes they were also in this regard called Havoth-Jair the old name on a second ground being now renewed and confirmed on them as we see the like in the note upon Gen. 26.33 However this Jair was of that half tribe of Manasseh that inhabited without Jordan though he were raised to be Judge of all Israel and doubtlesse one out of those parts was purposely raised of God to be Judge because those tribes without Jordan were to suffer so much in his dayes by the invasion of the children of Ammon vers 8. and therefore it was most sit that he that was to be Judge should live amongst them Vers 6. And the children of Israel did evil again in the sight of the Lord and served Baalim c. Concerning Baalim and Ashtaroth see the Notes chap. 2.9 13. The hainousnesse of the Apostacy of the Israelites at this time above that of their forefathers is noted first by setting down not onely generally that they worshiped the idol-gods of the nations that were about them Baalim and Ashtaroth but also particularly what a multitude of false gods they had now entertained even the gods of all the nations about them the gods of Syria Sidon Moab the children of Ammon and the Philistines as indeed we find elsewhere that these nations had for the most part some
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
bring the following judgement upon them or rather that this was an extraordinary act of devotion whereto the Priests were led by reasons grounded upon this strange and extraordinary work which God had wrought and perhaps also by a speciall instinct of Gods Spirit and is not therefore to be judged of according to the rules of other ordinary burnt offerings They considered that these kine had been given up by the Philistines to the service of the Lord in bringing home the Ark and that having been employed in so sacred of service it was not fit they should be imployed to any other use or much lesse that they should be sent back to the Philistines again and therefore they resolved by this way of an extraordinary burnt-offering to yield them up to the Lord by whose all-ruling providence they were so miraculously swayed to bring back the Ark unto that place And indeed had they sinned in offering these kine for a burnt-offering why should not this be mentioned vers 19. as the cause of Gods displeasure against them as well as their looking into the Ark. Vers 15. And the Levites took down the Ark of the Lord c. That is the Priests who were of the tribe of Levi for Bethshemesh as is before noted was one of the Priests cities Josh 21.16 nor was it lawfull for the Levites to touch the Ark Num. 4.15 And when Aaron and his sonnes have made an end of covering the Sanctuarie and all the vessels of the Sanctuarie as the camp is to set forward after that the sonnes of Kohath shall come to bear it but they shall not touch any holy thing lest they die Vers 18. And the golden mice according to the number of all the cities of the Philistines belonging to the five lords both of fenced cities and of countrey villages c. That is according as all the cities and villages of the Philistines were divided into five parts and were under the command of their five great lords each of those cities before mentioned being the mother citie in each division so accordingly there were five golden mice given as was said before vers 4. and that in the name and happely at the charge not of the mother-cities onely but of all the severall circuits or provinces that belonged to them because all had been punished with that plague of mice which were sent amongst them even all the land of the Philistines unto the great stone of Abel that is mourning so called doubtlesse because of the peoples lamentation vers 19. as upon a like occasion the floore of Atad where the sonnes of Jacob with the Egyptians mourned for the death of Jacob was called Abel-mizraim Gen. 50.11 that is the mourning of the Egyptians Vers 19. And he smote the men of Bethshemesh because they had looked into the Ark of the Lord. It was not lawfull for any but the Priests no not the Levites who carried it to look upon the Ark bare and uncovered Num. 4.20 But they shall not go in to see when the holy things are covered lest they die It was therefore sufficient to render the people obnoxious to the judgement that fell upon them if we suppose that it came covered from the Philistines and they uncovered it to look upon it or that it came uncovered and they took libertie without any fear or reverence to stare and gaze upon it But yet the words seem to import that they proceeded further even to look into the Ark either merely out of curiositie or perhaps to see whether the Philistines had not put any thing into it or taken any thing out of it onely I see not how so many could offend in this kind Even he smote of the people fiftie thousand and threescore and ten men That is of them and of the people together that came flocking from all parts to see the Ark there were slain fiftie thousand and threescore and ten men It were much that there should be so many found in so little a citie as Bethshemesh was but amongst those multitudes that might come from all parts to see the Ark there might well be fiftie thousand and threescore and ten slain Vers 21. And they sent messengers to the inhabitants of Kirjath-jearim c. Pretending happely that their citie of Bethshemesh was not a place of such safetie for the Ark to be in as Kirjath-jearim was they sent to the inhabitants of Kirjath-jearim to desire them to fetch the Ark thither The Philistines say they have brought again the Ark of the Lord come ye down and fetch it up to you CHAP. VII Vers 1. ANd the men of Kirjath-jearim came and fetcht up the Ark of the Lord c. Three particulars are here related concerning this removall of the Ark. The first is that it was fetcht up from Bethshemesh by the men of Kirjath-jearim a citie in the tribe of Judah not farre from Bethshemesh called formerly Baalah and Kirjath-Baal Josh 15.9 60. and 18.14 Now this being none of the cities of the Priests who onely might touch the Ark though it be said that the men of Kirjath-jearim fetcht up the Ark yet thereby is meant onely that they came up to have it carried to their citie and attended it when it was removed for they were doubtlesse priests either of Bethshemesh or of some other place that carried the Ark. Notwithstanding the men of Bethshemesh were smitten for looking into the Ark chap. 6.19 yet the men of Kirjath-jearim did not oppose the removing of it to their citie but themselves fetched it thither no doubt with much joy and that because they knew that it was not the presence of the Ark amongst the men of Bethshemesh but their unreverend carriage of themselves in gazing upon the Ark or looking into it that was the cause of their miserie The second thing related is that they brought the Ark into the house of Abinadab in the hill It is likely that Abinadab was a man of singular holinesse and perhaps as some hold a Levite too but yet the reason which the text implies why his house was chosen for the keeping of this sacred treasure is this that it was in the hill to wit first because high places were in these times in great request and judged fittest for holy employments and secondly because it might be a place of strength and so of safetie for the Ark to be kept in whence it was that the Ark was kept there till Davids time when it was fetched away from thence 1. Chron. 13.6 7. And David went up and all Israel to Baalah that is to Kirjath-jearim which belonged to Judah to bring up thence the Ark of God the Lord. And they carried the Ark of God in a new cart out of the house of Abinadab Indeed in 2. Sam. 6.3 it is said that the Ark was brought out of the house of Abinadab that was in Gibeah but by Gibeah there is meant the hill as it is translated there in the margin of our Bibles
19. I am one of them that are peaceable and faithfull in Israel Here this wise woman of Abel doth further disswade Joab from proceeding with such severity against this Citie by three severall Arguments first by pleading their innocency I am one of them that are peaceable and faithfull in Israel for this she speaks not of her self in particular there being no reason that the whole citie should be spared because she was peaceable but she speaks in the name and person of the whole citie to wit that their citie Abel was peaceable and faithfull and indeed it may well be that either the citie knew nothing of Sheba's guilt and did shut their gates not to defend Sheba but onely because they heard of an Army that was coming against them or at least that though there might be a faction in the citie that were abettors of Sheba yet for the generality of the people they were otherwise minded and this she alledgeth to justifie the citie and to stay the rage of Joab secondly by pleading the dammage that would redound to the Israel of God by the ruine of this citie Thou seekest to destroy a citie and a mother in Israel that is the chief citie of a Province a mother citie The chief cities of a Countrey are called in the Scripture mothers partly in regard of the multitude of the Inhabitants which are there bred and brought up as it were in the lap and bosome of a mother and are by her defended and sheltred from the violence of those that would hurt them and liberally provided for and sent forth perhaps into other parts of the land with a large portion of outward things but principally in regard of the towns and villages about them either because the cities had the command over them or at least because the towns and villages had much dependance upon them as children upon their mother for counsell and direction in their weightiest affairs for defence against invading enemy and for a supply of thing convenient for them and so this woman tearms her citie a mother in Israel to shew what a mischief he should do to the land of Israel in ruinating such a citie and thirdly by pleading the wrong that therein would be done unto the Lord in that the people were the people of God that were like to be destroyed in it and the citie a part of the inheritance wherein God had placed his people Why wilt thou saith she swallow up the inheritance of the Lord where also the expression she useth of swallowing up the inheritance of the Lord is very observable for thereby she covertly blames him for his violent and furious proceedings against them and intimateth that if he would not do all in a passion but would a little deliberate of these his proceedings he would be soon of another mind Vers 21. But a man of mount Ephraim Sheba the sonne of Bichri by name hath lift up his hand against the King He was of the Tribe of Benjamin but dwelt it seemeth in mount Ephraim and therefore Joab calls him a man of mount Ephraim And the woman said unto Joab behold his head shall be thrown to thee over the wall This she promiseth with such confidence either because she knew already the minds of those that were able to do it or because she was assured they would be wonne to it and not hazard the citie to shelter a Traitour and indeed that the inhabitants were by her perswaded to yield to this the words in the following verse seem clearly to imply Then the woman went unto all the people in her wisdome c. that is by her wisdome in pleading with them and the strong reasons she alledged she perswaded the Citizens to cut off his head c. Vers 23. Now Joab was over all the host of Israel As before when David was first settled in the kingdome the names of his chief Officers were expressed chap. 8.16 So here again first to let us see that Joab recovered his place David perhaps not knowing how to oppose it and secondly to she how fully David was reetablished in the kingdome all things being setled again in the former order Vers 24. And Adoram was over the tribute This office was not mentioned before chap. 8. for since that David had enlarged his Dominions and made many nations tributary to him and thereupon this office was committed to Adoram Vers 25. And Sheva was scribe Or Seraiah chap. 8 17. CHAP. XXI Vers 1. THen there was a famine in the dayes of David three years yeare after yeare and David enquired of the Lord. Though this story of the three years famine be here related after that of Absaloms rebellion and Sheba's insurrection against David yet it is generally held that both this and the following story chap. 24. happened long before and indeed if Absaloms rebellion was in the the fourtieth yeare of his fathers reigne who reigned in all but fourty years chap. 5.4 as many gather from chap. 15.7 And it came to passe that after fourtie years Absalom said unto the King c. this consequently must needs be before that onely because all these fore-mentioned troubles that befell David befell him for his sinne with Bathsheba therefore are they there inserted immediately after that and these that concerned other matters are afterward related by themselves the Scripture rather respecting the coherence of the matter and argument then the consequence of the time and so much methinks the very Text doth imply giving no other note of the time but that it was in the dayes of David though the sinne was long since committed yet at length God began to punish the whole land for it by sending a famine amongst them caused as it seems vers 10. by want of rain and how ever at first David took it as a punishment laid upon them for the common sinnes of the land yet when he saw that it continued three years together he concluded there was some speciall thing wherewith God was offended and for which he would be satisfied and therefore then he enquired of the Lord. And the Lord answered It is for Saul and for his bloudy house because he slew the Gibeonites That is many of the Gibeonites in the following verse it is indeed expressed that he endeavoured to root them all out of the land Saul sought to stay them in his zeal to the children of Israel and Judah to wit as pretending that it was neither profitable nor honourable nor safe for Gods people to suffer any of those cursed nations to live amongst them whom God hath commanded them utterly to destroy Exod. 23.33 Deut. 7.2 but it seems he did not openly professe this which he had purposed with himself for this would have been too manifest an act of tryranny and injustice and too palpable a violation of the oath which Joshua and the Elders of Israel had taken that they should live peaceably amongst them Josh 9.15 and besides had he gone
to God and he regarded them not then he addes then did I beat them c. when God once withdraws his protection and help from a people it is an easie matter to tread them down and beat them in pieces Vers 44. Thou also hast delivered me from the strivings of my people thou hast kept me to be the head of the heathen c. That is thou hast not onely delivered me from mine own people over whom thou wert pleased to anoint me king when they rose up against me as we know they did in the warres that Saul made against him in the rebellion of Absalom the insurrection of Sheba but hast also brought many nations of the heathens to be in subjection under me and to acknowledge me to be their Lord and head now herein was David also a type of Christ for first the Jews that were Gods own peculiar people and that pretended to trust in the promised Messiah were the cruellest enemies to Christ that ever he had and so it hath been since too amongst those that have professed themselves Christians never did Turks and infidels more for the ruin of Christs kingdome then they have done onely still the strivings of his people against his Scepter and government have been in vain and secondly when the Gentiles were converted to the faith of Christ he became then more truely then ever David was the head of the heathen Vers 45. Strangers shall submit themselves unto me c. This is still intended both of David and of Christ of whom David was a type of David in regard of the many neighbouring nations that should become tributaries to him of Christ in regard of the conversion of the Gentiles who were aliens and strangers from the commonwealth of Israel and did yet come in and submit themselves to Christ the sonne of David In the margin these words are rendred thus Strangers shall yield fained obedience unto me and indeed as it was no doubt true of many of the heathens that were subdued by David that they submitted themselves to him because they durst do no other either for fear of being destroyed or because the greatest number yielded and then it was in vain for them to stand out for this is the lot of conquerours their yoke is received but they have not the hearts of them that stoop to it so is it usually with those that become Christians they yield Christ onely fained obedience they call him Lord but his yoke is burthensome to them and they are farre from being such indeed as they professe themselves to be As soon as they heare they shall be obedient unto me That is speedily as soon as they heare of any coming against them without any more ado so terrible the very name of David should be unto them but especially is this verified in Christ of whom David in this was a type for the hearing of the word of Christ preached is that whereby they are brought to stoop to his Sceptre Rom. 10.17 So then faith cometh by hearing and hearing by the word of God Ephes 1.13 In whom ye also trusted after you heared the word of truth Vers 46. Strangers shall fade away c. The meaning of this is either that the glory and strength of the heathens should by little and little decay and waste away untill they came to submit themselves unto him or else rather that their hearts should die and fade and faint away within them for fear and therefore it follows and they shall be afraid out of their close places though they be in places of never such impregnable strength even from these close places these fortified cities towers and castles they shall be no lesse afraid then if they were in some poor unwalled villages and this also may be not unfitly applyed to Christ for it must be the fear of Gods wrath the spirit of bondage that must bring men in to submit to Christs sceptre as long as a man doth hope that his own righteousnesse will shelter him and can trust in his prayers his alms c. in these close places he will abide and despise Christ but if once he is afraid in his close places he seeth the weaknesse and vanitie of these things then he will come out of them and disclaim all hope in them and submit himself to Christ Vers 52. Therefore I will give thanks unto thee O Lord among the heathen c. The meaning is that he would labour to spread the knowledge of God and so to praise his name among the heathen nations that God had brought in subjection under him but especially by a propheticall spirit the prophet speaks this with reference to Christs calling in of the Gentiles to be with the Jews one people and therefore the Apostle to prove that God intended to call in the Gentiles cites this very place Rom. 15.8 9. Jesus Christ was a minister of the circumcision for the truth of God to confirm the promises made unto the fathers And that the Gentiles might qlorifie God for his mercy as it is written For this cause I will confesse to thee among the Gentiles Vers 51. He is the towre of salvation for his king and sheweth mercy unto his anointed unto David and to his seed for evermore That is Christ Who was made of the seed of David according to the flesh Rom. 1.3 Acts 13.23 Of this mans seed hath God according to his promise raised unto Israel a Saviour Jesus and so consequently to the faithfull members of Christ who are by faith the seed of Christ Isaiah 53.10 He shall see his seed c. and therefore it is Isai 8.18 applyed to Christ Heb. 2.13 Behold I and the children which God hath given me CHAP. XXIII Vers 1. NOw these be the last words of David That is the last that he wrote by the inspiration of the holy Ghost for the use of the Church David the sonne of Jesse said and the man who was raised up on high c. He mentions here of what house he came and how God exalted him that hereby the grace and mercy of God to him might be the more magnified in raising him from so mean an estate to that height of honour wherein he lived Vers 4. And he shall be as the light of the morning when the sunne riseth even a morning without clouds c. That is who so ruleth as is before said he shall reign prosperously and still encrease in glory his glory shall be like the morning light that shines more and more unto the perfect day as the tender grasse springing out of the earth by clear shining after rain that is the glory of his kingdome shall be great and shall dayly encrease like the grasse that hath seasonably the moistening rain and warming sunne to make it sprout up and grow Vers 5. Although my house be not so with God yet he hath made with me an everlasting covenant This clause hath reference both to that which is
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
a forrain power and that first because it is here expressely termed rebellion and he rebelled against the king of Assyria and served him not secondly because Hezekiah did himself acknowledge afterwards that he had offended herein vers 14. and Hezekiah king of Judah sent to the king of Assyria to Lachish saying I have offended c. and thirdly because we find elsewhere that Zedekiah king of Judah was sharply condemned for casting off the yoke of the Babilonian king contrary to the covenant that had been made with him as is largely expressed Ezek. 17.12 13. c. Vers 8. He smote the Philistines even unto Gaza c. The Philistines had taken many strong cities from his father Ahaz 2. Chron. 28.18 The Philistines also had invaded the cities of the low-countrey and of the south of Judah and had taken Beth-shemesh and Aialon and Gederoth and Shocho with the villages thereof Hezekiah therefore did now make war upon them and did mightily prevail taking from them all that they had gotten as farre as Gaza from the tower of the watchmen to the fenced city Concerning which expression see the note chap. 17.9 Vers 13. Now in the fourteenth yeare of king Hezekiah did Sennacherib king of Assyria come up against all the fenced cities of Judah c. Because Hezekiah had rebelled against the Assyrian Sennacherib therefore the sonne of Shalmaneser in the fourteenth yeare of Hezekiah which was eight years after Shalmaneser had taken Samaria and carried away the Israelites into captivity raised a mighty army and invaded the kingdome of Judah and thus did the Lord both punish the wickednesse of the people which was the more insufferable because it was under the government of so pious a prince and withall exercised the patience and tried the faith of good Hezekiah Vers 14. And Hezekiah king of Judah sent to the king of Assyria to Lachish saying I have offended c. At the first entrance of Sennacherib into the kingdome Hezekiah buckled himself with all diligence to defend himself and his kingdome against him and to that end by the advice of his counsel and captains he cut off the waters that were likely to be usefull to the Assyrian army and fortified Jerusalemâ— and calling together his souldiers and men of warre he spake comfortably to them and assured them of Gods assistance 2. Chron. 32.2 8. but it seems when he saw how suddenly the Assyrian had taken many cities of Judah and that proceeding on in his victories he had also besieged Lachish he began to fear the worst and so resolved to try if he could buy his peace and sent his ambassadours to acknowledge his offence and to entreat his favour yielding withall to pay what ever tribute he would impose upon him Vers 17. And the king of Assyria sent Tartan and Rabsaris and Rabshakeh from Lachish c. Having gotten the money above mentioned into his hands vers 14. The king of Assyria appointed unto Hezekiah king of Judah three hundred talents of silver and thirty talents of gold he notwithstanding went forward in his enterprize of subduing them and therefore not onely continued the siege of Lachish but also sent a good part of his army under the command of three of his captains whereof Rabshakeh was chief and therefore is onely mentioned by Isaiah chap. 36.2 And the king of Assyria sent Rabshakeh from Lachish to Jerusalem to Hezekiah king of Judah to besiege Jerusalem 2. Chron. 32.9 After this did Sennacherib king of Assyria send his servants to besiege Jerusalem but he himself laid siege against Lachish even now he had a purpose as it seems to invade Egypt and was therefore resolved not to leave this kingdome of Judah behind him to joyn with the Egyptian and so to annoy him rather he desired to make Jerusalem a place of retreat for his army and therefore though he thought good to dissemble with Hezekiah and to condescend seemingly to accept of a tribute yet so soon as he had gotten the gold and silver into his hands he perfidiously went forwards in his warres and now nothing would serve him but to have Jerusalem delivered up into his hands Vers 18. There came out to them Eliakim the sonne of Hilkiah which was over the houshold and Shebna the Scribe c. This Eliakim was he of whom Isaiah had prophecyed that he should be advanced to that place of dignity in Hezekiahs court which at that time Shebna did enjoy Isaiah 22.20 21. And it shall come to passe in that day that I will call my servant Eliakim the sonne of Hilkiah and I will cloath him with thy robe and strengthen him with thy girdle and commit thy government into his hand and indeed what is there said of Shebna that he was over the house Isaiah 22.15 Get thee unto this treasurer even unto Shebna which is over the house is here said of Eliakim and for the Shebna here mentioned the kings scribe or secretary it was not as I conceive that wicked Shebna in whose place the Prophet foretold that Eliakim should succeed but another officer of Hezekiah of the same name and therefore perhaps it is so expressed Isaiah 22.15 Get thee unto this treasurer even unto Shebna which is over the house to distinguish him from this Shebna the secretary or scribe Vers 19. Speak ye now to Hezekiah Thus saith the great king the king of Assyria It is conceived that this manner of speech they might use by way of deriding the prophets of Israel who in their prophecying did ordinarily begin after this manner Thus saith the Lord God Vers 25. Am I now come up without the Lord against this place to destroy it c. This Rabshakeh might speak onely to terrifie the people though in truth he had never any such thought concerning the all-ruling providence of God but besides having heard of Hezekiahs taking away the high places and altars whereon for many years together the people had worshipped the God of Israel he might perswade himself that this marvellous successe which the Assyrians had had in their warres against Judah proceeded from the wrath of the God of Israel against his people and so urgeth them with this that doubtlesse their own God had brought his master against them to punish them for this which Hezekiah had done Vers 26. Then said Eliakim the sonne of Hilkiah and Shebna and Joah c. That is one of them in the name of them all though these three men came out to parley with Rabshaketh and the other Assyrian captains yet it seems Rabshaketh when he spake to them spake so loud and that in the Jewes language that all the souldiers that were on the wall might heare what he said which he did purposely to affright the people as is expressely noted 2. Chron. 32.18 Then they cryed with a loud voice in the Jews speech unto the people of Jerusalem that were on the wall to affright them and to trouble them that they might take
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
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
was anointed king at Jerusalem 1. Kings 1.9 49. by the valley of the sonne of Hinnom unto the south-side of the city Jebus which was afterwards called Jerusalem not the fort of Sion for that was more south-ward in Judahs portion but the city it self which by that means was shut out of Judahs lot and left in the portion of Benjamin see the following note upon verse 63. Vers 9. And the border was drawn to Baalah which is Kirjath-jearim Called Kirjath-baal verse 60. and chap. 18.14 Vers 10. And the border compassed from Baalah west-ward unto mount Seir c. That is having before fetched a compasse north-ward it now turned west-ward unto mount Seir which was not that in the land of Idumea but another of that name Vers 12. And the west-border was to the great sea and the coast thereof See chap. 13.23 Vers 14. And Caleb drove thence the three sonnes of Anak c. That is from the mountains about Hebron See the note upon chap. 11.21 Vers 15. He came up thence to the inhabitants of Debir c. There was a Debir taken before by Joshua chap. 10.38 39. but that which Joshua took I conceive was not this which lay so near to Hebron which Caleb now took but that mentioned above vers 7. in the borders of Judah and much nearer to Jordan whence it is happely that Joshua is said to have taken that in his return towards Gilgal chap. 10.38 and that here this city is expressely said to be that city which was formerly called Kirjath-sepher to distinguish it from Debir taken by Joshua Vers 16. He that smiteth Kirjath-sepher and taketh it to him will I give Achsah my daughter to wife That is I will give my consent that he shall have my daughter we cannot hence inferre that he might lawfully force upon his daughter what husband he pleased for this he speaks as taking it for granted that his daughter would be guided by him Vers 17. And Othniel the sonne of Kenaz the brother of Caleb took it This was that Othniel which was afterwards the judge of Israel Judg. 3.9 And when the children of Israel cryed unto the Lord the Lord raysed up a deliverer to the children of Israel who delivered them even Othniel the sonne of Kenaz Calebs younger brother and happely for this exploit he became first famous amongst the Israelites and we may well think that this story is here inserted chiefly for his sake by brother here may be meant kinsman and so be referred to Othniel that he was the brother that is the near kinsman of Caleb but because of that word younger added Judg. 1.13 Othniel the sonne of Kenaz Calebs younger brother and so again Judg. 3.9 I conceive this word brother is to be referred to Kenaz that he was the father of Othniel and the brother of Caleb for though Caleb was the sonne or grandchild of Kenaz and thence called a Kenezite chap. 14.16 yet he might have a Kenaz to his brother too Vers 18. And it came to passe as she came unto him that she moved him to ask of her father a field c. This following passage concerning the enlarging of Achsahs dowry by a portion of land which her father gave her may well be added to shew how Caleb prized Othniel because of this his taking Debir It came to passe saith the text as she came unto him that is as she was going from her fathers to her husbands family she moved him to ask of her father a field that is taking the opportunity of her being now to leave her father for then the affections of fathers are wont to be moved towards their daughters she perswaded her husband to ask a field of her father to wit over and above that which he had already given her as an encrease of her dowry For Caleb had sonnes 1. Chron. 4.15 and in this case it is clear they might not give away any part of their inheritance from their sonnes to their daughters Numb 27.8 9. If a man die and have no sonne then ye shall cause his inheritance to passe unto his daughter And if he have no daughter then ye shall give his inheritance unto his brethren and therefore we must know that the land which Caleb had already given his daughter and which she further now desired of him was to be given her onely as a dowry for term of life or till the yeare of Jubile Being it seems not content with that portion of land which her father had already given her vers 19. she moved her husband to ask or for so also the words may be understood she moved her husband that she might ask another field to wit as an enlargement of her dowry And she lighted off her asse and Caleb said unto her What wouldest thou We may two severall wayes understand this which is here said concerning Achsah Calebs daughter that she lighted off her asse for either the meaning may be that when they had set her upon an asse that she might ride home with her husband Othniel to his house she slipped down again as in discontent and seeming to be unwilling to go with her husband to wit because her husband had not as she had moved him desired of her father an enlargement of her dowry and so thereupon her father demanded of her what wouldest thou as perceiving that she was discontented and desirous to know what it was that troubled her Or else that having desired her husband as they were riding away from her fathers house to make sute to her father for another field to be added to what he had already given her when she perceived that he was loth to do it or perswaded her rather to undertake it her self she lighted off her asse as addressing her self to make her request to her father which her father perceiving demanded of her presently what she would have Vers 19. Who answered Give me a blessing for thou hast given me a south land give me also springs of water To intimate that the portion of land which he had given her was dry and not well watered she calls it a south land to wit either because the southern parts of Iudahs portion were dry and barren and hence such lands were called south lands or else because the southern parts of Calebs portion in particular were such And hereupon she desires him to give her also springs of water thereby intending either merely some springs of water which might be conveyed into the south land to make it fruitfull or else some portion of land that was well watered And he gave her the upper springs and the nether springs That is some higher grounds that were well watered and some lower or which tends much to one he gave her some springs or watered grounds on each side the land he had formerly given her for a dowry both above it and below it Vers 21. And the uttermost cities of the tribe of the children of Judah toward the coast
c That is all these families were of the stock of Hananiel Vers 22. And the sonnes of Shechaniah Shemaiah and the sonnes of Shemaiah Hattush and Igeal and Bariah and Neariah and Shaphat six That is the sonnes of Shechaniah were six to wit reckoning his sonne Shemaiah and his five grand-children the sonnes of Shemaiah CHAP. IIII. Vers 1. THe sonnes of Judah Pharez Hezron c. That is the posterity of Judah for onely Pharez was Judahs sonne immediately and Hezron was the sonne of Pharez and Carmi called also Chelubai and Caleb was the sonne of Hezron chap. 2.9 18. and Hur was the sonne of Carmi or Caleb chap. 2.19 and Shobal was the sonne of Caleb the sonne of Hur chap. 2.50 and Reaiah or Haroe chap. 2.52 was the sonne of Shobal and because this Shobals posterity were here to be more fully expressed vers 2. therefore in the first verse it is shewen briefly how he was lineally descended from Judah from hence unto the tenth chapter the families of all the severall tribes are expressed besides Zebulon and Dan and Dan some say is omitted because there was but one family of that tribe to wit the family of Hushim Gen. 46.23 But why the genealogies of these two tribes are omitted I conceive we cannot certainly say yet see what is noted afterwards chap. 7.6 Vers 3. And these were of the father of Etam c. It is not expressed who was this father of Etam that is this father of the inhabitants of Etam onely by the last words of the fourth verse it is clear that both he and his sonnes were of the posterity of Hur and perhaps by Shobal the sonne of Caleb the sonne of Hur as those were mentioned in the former verses for in the latter end of the fourth verse with reference to that which went before it is said These are the sonnes of Hur the first-born of Ephratah that is the first born of Caleb by his wife Ephratah chap. 2.19 the father of Beth-lehem for he was the grandfather of Salmah who was the father of the inhabitants of Beth-lehem chap. 2.50 51. Vers 5. And Ashur the father of Tekoa had two wives c. This Ashur was the posthumus sonne of Hezron born of his wife Abiah after Hezron was dead chap. 2.24 Vers 8. And Coz begat Anub and Zobebah and the families of Aharhel c. It is not expressed here who was the father of this Coz but by the joyning of these words to those that went before it may seem that he was the sonne of Helah or Ethnan the last mentioned in the former verse and so of the posterity of Ashur Vers 9. And Jabez was more honourable then his brethren c. Jabez is here mentioned as the father of one of the forenamed families of Aharhel Vers 11. And Chelub the brother of Shuah begat Mehir c. This Chelub is as I conceive added as another head of the families of Aharhel mentioned vers 8. Vers 12. These are the men of Recah That is these sonnes of Chelub were the inhabitants of Rechah Vers 13. And the sonnes of Kenaz Othniel c. It is not expressed whose sonne Kenaz was but probably it may be thought by the adding of this to that which went before that he was the sonne of Chelub vers 11. Vers 14. And Meonothai begat Ophrah Who was also as it seems the sonne of Othniel as was also Hathath mentioned in the former verse And Seraiah begat Joab the father of the valley of Charashim c. Or craftsmen which stood in the confines of Judah and Benjamin See Neh. 11.31 35. Vers 15. And the sonnes of Caleb the sonne of Jephunneh c. Who was the sonne of Kenaz or at least of his posterity and therefore called the Kenezite Numb 32.12 Vers 16. And the sonnes of Jehaleleel Ziph and Zipha Tyria and Asareel And Jehaleleel was also it seems the sonne of Kenaz mentioned the last in the foregoing verse Vers 17. And the sonnes of Ezra were Jether c. The sonne as it seems of Asareel And she bare Miriam c. To wit the wife of Ezra Vers 18. And his wife Jehudijah bare Jered c. This was a second wife of Ezra And these are the sonnes of Bithiah the daughter of Pharaoh which Mered took c. The sonnes of Ezra being named here we have next expressed the sonnes of Mered who was one of Ezra's sonnes vers 17. He had it seems also two wives the first Bithiah the daughter of Pharaoh as here it is expressed the second Hodiah the sister of Maham vers 19. and by these Mered had the father of Keilah the Garmite and Eshtemoa the Maachathite vers 19. This I conceive is the plainest exposition of this intricate place Vers 20. And the sonnes of Shimon were Amnon and Rinnah Ben-hanan and Tilon It is not expressed whose sonne this Shimon was onely it is generally thought that he is reckoned as one of Chelubs posterity mentioned vers 11. And the sonnes of Ishi were Zoheth and Ben-zoeth This Ishi was happely the sonne of Filan before mentioned Vers 22. Who had the dominion in Moab c. It seems that in the times when the Moabites were tributaries to the kings of Judah these sonnes of Shelah before mentioned were by their appointment governours in Moab Vers 23. These were the potters and those that dwelt amongst plants and hedges there they dwelt with the king for his work That is of these sonnes of Shelah came also those that were potters and those that dwelt amongst plants and hedges that is those that were gardiners and husbandmen to the kings of Judah Vers 24. The sonnes of Simeon were Nemuel c. Because the tribe of Simeon had their inheritance assigned them within the inheritance of the children of Judah Josh 19.1 therefore is their genealogy here joyned with Judahs Here are but five sonnes of Simeon mentioned whereas Gen. 46.10 there are six mentioned which may be because happely one of them never came to be reckoned as the head of a family yea happely died without issue nor need we be troubled that their names are not the same since the Israelites had usually two or three severall names Vers 31. These were their cities unto the reigne of David Either this is added because there was in the cities of Simeon some alteration in Davids time to wit because one of these cities namely Ziklag having been in the possession of the Philistines was by Achish given to David and thenceforth being a part of the crown land of the kings of Judah it was ordinarily reckoned one of Judahs cities or else onely to expresse that even unto Davids time not excluding the times following they were esteemed the inheritance of Simeon as here is said Yet some understand this clause thus These were their cities unto the reigne of David that is so long as the kingdome of Judah remained in Davids posterity to wit untill the captivity of Babylon Vers 32. And
their villages were c. That is their towns or cities unwalled Vers 34. And Meshobab and Jamlech c. These are mentioned because they were in their time great men and because of that particular exploit they did vers 39 40 c. though it be not expressed from which of his sonnes they descended Vers 41. And these written by name came in the dayes of Hezekiah king of Judah and smote their tents c. To wit the tents of the children of Ham that is the Canaanites that dwelt there before vers 40. and so the posterity of Simeon dwelt in their room This must needs be done in the beginning of Hezekiahs reigne for in the sixth yeare of his reigne the ten tribes were carried away captive 2. Kings 18.10 11. And at the end of three years they took it even in the sixth yeare of Hezekiah that is the ninth yeare of Hoshea king of Israel Samaria was taken And the king of Assyria did carry away Israel unto Assyria So that it seems they did not long enjoy these their new conquests unlesse happely this new colony of the tribe of Simeon were part of that small remnant of the ten tribes that were not carried away and that happely because they dwelt farre up in the kingdome of Judah but remained in the land even in the dayes of Josiah Hezekiahs grandchild whence is that 2. Chron. 24 9. And when they came to Hilkiah the high Priest they delivered the money that was brought into the house of God which the Levites that kept the doore had gathered of the hand of Manasseh and Ephraim and of all the remnant of Israel and of all Judah and Benjamin and they returned to Jerusalem CHAP. V. Vers 1. HE was the first born but forasmuch as he defiled his fathers bed his birth-right was given unto the sonnes of Joseph c. Because it might be questioned why the genealogy of Reuben was not first set down who was Jacobs first-born sonne this clause is inserted wherein two reasons are given why Judahs genealogy was first set down and not Reubens the first because though Reuben was Jacobs first-born yet for his incest with his fathers concubine he lost his birth-right and it was given to the sonnes of Joseph Gen. 48.5 who was the eldest sonne of Rachel that should have been his first wife concerning which see the note there the other because the genealogie was not to be reckoned after the birth right that is either as it was Reubens by nature or as it was the sonnes of Joseph by Jacobs gift to wit in regard of a double portion of inheritance but Judahs genealogy was to have the preheminence because the tribe of Judah had alwayes the honour of being esteemed the chief of the tribes Judah prevailed above his brethren and of him came the chief ruler to wit David and his successours kings of Judah yea at last Christ also the promised Messiah of whom David was a type Vers 4. The sonnes of Joel Shemaiah his sonne c. Amongst the posterity of Reuben Joel is here particularly mentioned because of him Beerah descended v. 6. who was the prince of the Reubenites at the time of the captivity and then amongst others carried away captive Whose sonne Joel was it is not expressed onely it is thought most probable that he was of the stock of Hanoch Reubens eldest sonne because Beerah who descended from him was Prince of the Reubenites at the time of the captivity Vers 7. And his brethren by their families when the genealogie of their generations was reckoned were the chief Ieiel and Zechariah c. That is the chief of the rest of the Reubenites his brethren when the genealogy of their generations was reckoned to wit either in the dayes of Jotham vers 17. or rather at the captivity were Jeiel and Zechariah and Bela the three heads happely then living of the other three families of the Reubenites descended of Pallu Hezron and Carmi. Vers 8. Who dwelt in Aroer c. That is the Reubenites before mentioned Vers 10. And in the dayes of Saul they made warre with the Hagarites c. That is the Ishmaelites the posterity of Abraham by Hagar and the Gadites and half tribe of Manasseh joyned with them in this warre vers 18 19. The sonnes of Reuben and the Gadites and half the tribe of Manasseh of valiant men men able to bear buckler and sword and to shoot with bow and skilfull in warre were foure and fourty thousand seven hundred and threescore that went out to the warre And they made war with the Hagarites with Jetur and Nephish and Nodab Vers 12. Joel the chief and Shaphan the next c. These were heads either of severall families or houses in the tribe of Gad either at the time of the captivity or in the dayes of Jotham ver 17. when they were reckoned by their genealogies Vers 14. These are the children of Abihail the sonne of Huri c. That is the seven before mentioned were of the stock of Abihail who was the sonne of Huri c. Vers 16. And they dwelt in Gilead in Bashan c. But how then was all Bashan given unto the half tribe of Manasseh Deut. 3.13 And the rest of Gilead and all Bashan being the kingdome of Og gave I unto the half tribe of Manasseh all the region of Argob with all Bashan which was called the land of giants I answer that it was all that Bashan that was the kingdome of Og that was given to them but it seems some other part of the countrey adjoyning which was not of Ogs kingdome was also called Bashan wherein the Gadites dwelt or the Manassites had all Bashan that is all in a manner Vers 17. All these were reckoned by genealogies in the dayes of Jotham king of Judah and in the dayes of Jeroboam king of Israel That is towards the latter end of the reigne of Jeroboam the second when Jotham the sonne of Uzziah governed the kingdome because his father was stricken with leprosie 2. Kings 15.1 5. or else the words may be meant of two severall times when the genealogies of the Israelites were taken and reckoned one in the dayes of Jeroboam the other in the dayes of Jotham Vers 19. And they made warre with the Hagarites with Jetur and Nephish and Nodab Which were severall families or plantations of the Ishmaelites or Hagarites as is evident Gen. 25.15 Vers 24. And these were the heads of the house of their fathers even Epher c. See the note above ver 12. CHAP. VI. Vers 1. THe sonnes of Levi Gershon c. Levi was next in age to Reuben Simeon onely excepted whose genealogy was joyned with Judahs chap. 4.24 because they dwelt amongst the tribe of Judah and therefore is Levies genealogie next recorded for the genealogie of Gad and the half tribe of Manasseh is onely inserted with Reubens in the former chapter because they dwelt together with the Reubenites without Jordan