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
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
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
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
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
Vers 3. The children of Parosh c. That is the posterity of Parosh or rather the family whereof Parosh was the head or chief afterwards vers 21. many of the people are mentioned by the names of the cities where they had formerly dwelt as the children of Beth-lehem the children of Netophah c. but that the proper names here mentioned are not the names of cities but the names of men that were the heads of families is evident Neh. 10.14 where many of them are mentioned as the chief of the people that sealed the covenant Vers 5. The children of Arah seven hundred seventy and five Neh. 7.10 it is six hundred fifty two which must thus be reconciled that seven hundred seventy five as here is said gave up their names in Babylon that they would return but onely six hundred fifty two mentioned in Nehemiah came up into Judea the rest changing their minds or dying by the way and the like must be held concerning vers 8 27 28 33 42 60. Vers 6. Of the children of Jeshua and Joab two thousand eight hundred and twelve Neh. 7.11 the number is two thousand eight hundred and eighteen to wit because when they came up into Judea there were six more then had given up their names in Babylon the like must be held concerning vers 10 11 13 14 15 17 19 35 41 65. Vers 16. The children of Ater of Hezekiah ninety and eight That is whereas there were severall families descended of Ater of the children of Hezekiah who was the head of one of those families there were ninety and eight Vers 21. The children of Beth-lehem c. That is the children of those that were formerly inhabitants of Beth-lehem and so we must understand the following verses wherein there are any townes or cities mentioned Vers 25. The children of Kirjath-arim Chephirah c. Or Kiriath-jearim and Ceprah Neh. 7.29 Vers 29. The children of Nebo fifty and two Not Nebo in the tribe of Ruben but Nebo in the tribe of Judah called usually Nob and therefore Nehemiah calleth it the other Nebo Neh. 7.33 Vers 30. The children of Magbish an hundred fifty and six These are not mentioned at all in Nehemiah see above vers 5. Vers 43. The Nethinims See 1. Chron. 9.2 Vers 44. The children of Siaha Or Sia Neh. 7.47 Vers 55. The children of Solomons servants That is the strangers proselytes that were imployed by Solomon in the building of the Temple and having lived long amongst the children of Judah were now reckoned amongst them Vers 61. Which took a wife of the daughters of Barzillai the Gileadite and was called after their name Some conceive that Barzillai was a priest and these priests that married the daughters and heirs of the family were therefore called by that name but because they could not prove their genealogie were put from the priesthood Others conceive that these priests marrying into the noble family of Barzillai disregarding the honour of the priesthood because in the captivity where they were not imployed as priests in offering up sacrifices they had neither any profit nor honour by being priests did therefore chuse to be called after the family of their wives but now being returned to Judea and the priesthood growing into fame and request again these degenerate priests would fain have taken place among the priests of the Lord but not being now able to prove their genealogie they were amongst others put from the priesthood Vers 63. And the Tirshatha said unto them that they should not eat c. Tirshatha is a name of office as the commissary the governour or deputy of the king It is elsewhere given to Nehemiah Neh. 8.9 And Nehemiah which is the Tirshatha and therefore some think that this catalogue was taken by Nehemiah though it be set down here but because Nehemiah came out of Babylon so long after the Jewes came first thence therefore it is rather here meant of Zerubbabel who was now chief governour called also Sheshbazzar chap. 1.8 and whereas it is here said that these priests that could not prove their genealogie should not eat of the most holy things till there stood up a priest with Urim and with Thummim hereby it is manifest that the Urim and Thummim was either lost or burnt together with many other things when the Chaldees took Jerusalem and indeed however Zerubbabel hoped as it seemes by these words that they might by the providence of God he had again yet they were never found again the Lord thereby teaching the Church that the ceremonies were going and the Messias coming that salvation was not to be placed in the ordinances of Moses but that they were shortly to expect the true Urim and Thummim Christ Jesus the high priest of their profession Vers 64. The whole congregation together was fourty and two thousand three hundred and threescore That is both of those of Judah and Benjamin of whom the particular numbers are before punctually expressed and those of the other ten tribes who are not here mentioned If we summe up the particular numbers before set down they all amount but to twenty nine thousand eight hundred and eighteen which is above twelve thousand lesse then the totall summe here expressed and these no doubt were those of the other ten tribes that returned with their brethren of Judah and Benjamin 1. Chron. 9.3 And in Jerusalem dwelt of the children of Judah and of the children of Benjamin and of the children of Ephraim and Manasseh we no where reade of so many that were carryed into Babylon but it seems they multiplyed greatly in Babylon as formerly in Egypt Vers 65. And there were among them two hundred singing-men and singing-women These were such as were imployed amongst them in singing at their weddings and funerals and such other solemnities 2. Chron. 35.25 in Nehemiah 7.67 it is said there were of these two hundred forty five but for this see the note above vers 6. Vers 68. When they came to the house of the Lord which is at Jerusalem c. That is to the place where the Temple had stood Vers 70. So the priests and the Levites and some of the people c. That is some of the people dwelt in the cities to the priests and Levites assigned for their habitation CHAP. III. Vers 1. ANd when the seventh moneth was come c. That is when the seventh moneth approached for they began to offer burnt offerings on the first day of the moneth vers 6. From the first day of the seventh moneth began they to offer burnt offerings unto the Lord c. because there were many festivals by the law appointed to be kept on this moneth which were the first after their return out of Babylon to wit the feast of trumpets on the first day Levit. 23.24 the feast of expiation or day of attonement on the tenth day Levit. 23.27 and the feast of Tabernacles on the fifteenth day Levit. 23.34 and besides the first feast
fought hitherto with the Canaanites there is no mention made and before whom how the Israelites should be able to stand that were all foot he might perhaps doubt and therefore the Lord doth now again assure Joshua that he should overcome and destroy them all and that he might not question the promise made to him he tells him particularly the very time when this should be done To morrow saith he about this time will I deliver them up all slain before Israel Thou shalt though their horses and burn their chariots with fire Thou shalt not think to reserve these for thine own use and therefore shalt altogether make the one unserviceable and burn up the other In future times the Israelites made use both of horse and chariots in warre and that no doubt without sinne Now God would not allow it that the worse provided they were for the conquest of these nations the more evident it might be that God had thrust out these nations before them and the lesse cause they might have to glory in themselves Vers 8. And the Lord delivered them into the hand of Israel who smote them and chased them unto great Zidon Zidon so called from Sidon the eldest sonne of Canaan Gen. 10.15 is here styled great not to distinguish it from any other lesser city of that name but onely because it was indeed a very great city and in great fame in those times partly by reason the inhabitants were excellent artificers for all kind of workmanship but especially because there was there a goodly haven and so they had of all other cities the greatest store of ships and sea-men and indeed that it was the Metropolis of that countrey afterward called Phenicia we may the rather think because Tyrus a great citie too not farre from Zidon is called the daughter of Zidon Isaiah 53.12 Vers 10. And Joshua at that time turned back and took Hazor and smote the king thereof with the sword Either Jabin the king of Hazor mentioned vers 1. escaped in the fight and fled into Hazor and so was slain there when they took the citie or else hearing that their king was slain they had presently made another king for the better preservation of their city the rather because it was the head of all those kingdomes in those parts or else it may be the king was slain in the battell onely his death is related here where the story relates how his city was taken as is noted before upon a like passage chap. 10.37 which last seems the most probable because the like is said afterward concerning all the kings that were confederate with Jabin in this warre verse 12. And all the cities of those kings and all the kings of them did Joshua take and smote them with the edge of the sword For it is not probable that all those kings did escape to their cities and were taken and slain there or that there were new kings chosen in the room of those that were slain in all those cities As concerning the rebuilding repeopling again of this Hazor whose kings were happely called by the name of Jabin as those of Egypt were called Pharaohs see what is noted upon Judges 4.2 where we reade of another Jabin that reigned in Hazor that did mightily oppresse Gods people Vers 13. But as for the cities that stood still in their strength Israel burned none of them save Hazor onely c. That is that were not beaten down burnt and ruined in the taking of them Some it seems in the taking put the Israelites to more work and were burnt and destroyed ere they could be wonne but those that could be taken otherwise the Israelites reserved for their own use Onely Hazor though after it was taken it stood still in its strength was burnt down to the ground because the king thereof was the first and chief in raising these forces which were now overthrown against the Israelites Vers 15. As the Lord commanded Moses his servant c. See the note chap. 10.40 Vers 16. So Joshua took all that land the hills c. and the mountain of Israel and the valley of the same Expositours guesse severally what mountain it was that is here called the mountain of Israel But the best and most probable opinion is that it is not meant of any one particular mountain but that it is meant generally of all the mountainous parts of the land of Canaan which the Israelites inhabited considered apart from the tribe of Judah Vers 18. And Joshua made warre a long time with all those kings Because the warres which Joshua had made with the kings of Canaan mentioned in the former chapter are succinctly related in a few words it might therefore be thought that they were dispatched in a few dayes and therefore to prevent this mistake it is here expressely said that these warres lasted a long time though they be here briefly related one immediately after another How many years were spent in subduing these nations we cannot say onely it is evident that when Caleb required of Joshua that part of the land which Moses had promised him chap. 14.6 the warres had lasted about seven years for that was five and fourtie years as Caleb saith there vers 10. after he with others were sent from Kadesh-barnea to search the land of Canaan out of which if we take eight and thirtie yeares which were after that spent in the wandring of the Israelites through the wildernesse there will remain seven years which were spent in the warres of Joshua from the time that they passed over Jordan unto the time that Caleb desired of Joshua that peculiar portion of the land which had been promised him We know well that God could many wayes have driven or rooted out these kings and their people in a shorter time But God would have it thus done by degrees first That the more opposition and difficultie they found in the work the more the power and the love of God and his provident care over them might be magnified who did at last carrie them through all these difficulties Secondly that he might hereby exercise their faith and patience and teach them whenever they met with great opposition in any thing God enjoyned them not to despair but to wait upon God as knowing that in the conclusion God would not suffer their hope to make them ashamed Thirdly that the obstinacy of the Canaanites might be the more clearly discovered to render them inexcusable and Fourthly that he might prevent hereby the encrease of wild beasts in the land according to that which Moses had said to them Deut. 7.22 The Lord thy God will put out those nations before thee by little and little thou mayest not consume them at once lest the beasts of the field encrease upon thee Vers 19. There was not a city that made peace with the children of Israel c. This is added as a reason why the warres with the Canaanites lasted so long as it
is said in the foregoing verse it was because the inhabitants did all so obstinately stand it out against the Israelites none of them attempting to procure conditions of peace from them save onely the Gibeonites Vers 20. For it was of the Lord to harden their hearts c. See the note upon Exod. 7.13 Vers 21. And at that time came Joshua and cut off the Anakims from the mountains from Hebron and from Debir c. Concerning these Anakims see what is noted before upon Numb 13.22 where it is also expressely said that the Israelites that were at first sent to search the land of Canaan saw these Anakims about Hebron from whence Joshua did now drive them It is evident that Hebron yea and Debir too or else another city of the same name was formerly taken by Joshua and the Israelites in that their expedition against those five kings that had joyned their forces together to besiege Gibeon as we may see chap. 10.36 37.38 That therefore which is said here that Joshua cut off the Anakims from Hebron from Debir c. must be understood of his cutting them off from the mountains that were about Hebron and Debir It seems that these gyants being a kind of wild salvage men monsters rather then men did chiefly abide in dens and caves that were in the mountains or at least that when Joshua had prevailed in that part of the land and had taken the severall towns and cities there and destroyed the inhabitants many of these monsters had withdrawn themselves to those their fastnesses and strong holds from whence afterwards they brake forth into the countreys adjoyning and so thereupon Joshua went out against them with his forces and cut them off some at one time and some at another from the mountains from Hebron from Debir from Anab that is the mountains adjoyning to those cities and from all the mountains of Judah and from all the mountains of Israel that is the mountains in that portion of the land which fell to the tribe of Judah and indeed from all the mountains throughout the land of Canaan which fell to the rest of the Israelites for Judah by reason of their dignity is often mentioned as distinct from the other tribes and in this regard I conceive this expression is used from all the mountains of Judah and from all the mountains of Israel and not with reference to that division of the land betwixt the kingdome of Judah and the kingdome of Israel in Jeroboams revolt it being most probable that this book was written before that time even before David had cast out the Jebusites out of Jerusalem as may be gathered from that place chap. 15.63 As for the Jebusites the inhabitants of Jerusalem the children of Judah could not drive them out but the Jebusites dwell with the children of Judah at Jerusalem unto this day The greatest difficulty in this place is this that here it is said that Joshua cut off the Anakims from Hebron from Debir c. cities that he had taken before from the inhabitants chap. 10.36 c. and yet afterwards chap. 15.14 it is said that Caleb took Hebron and drove the Anakims thence To this some answer That though Joshua took Hebron and afterwards cut off the Anakims from the mountains about Hebron as it is here said yet in processe of time the inhabitants and especially these Anakims did again seise upon Hebron and possesse it and so were after Joshuas death driven out thence by Caleb for though this be related chap. 15.14 yet that it was not done till after the death of Joshua is evident they say in the first chapter of Judges vers 9. where the same story is again related But because it is evident in the fourteenth chapter of this book vers 12. that Caleb whilest Joshua was yet living desired Hebron and the mountainous countrey about it to be given him for his inheritance as Moses had promised it should be undertaking withall that with Gods help he would drive out the Anakims thence Give me saith he this mountain c. If so be the Lord will be with me then I shall be able to drive them out as the Lord said nor is it probable that ever the Lord suffered the Canaanites to recover one foot of that land out of which Joshua had expelled them till after the death of Joshua when by their sinnes they provoked the Lord against them nor that the valourous Caleb would suffer the Canaanites to roost so long in that place which was given him for his inheritance as till after the death of Joshua therefore I conceive that the truer answer for the resolving of this difficulty is this That it was Caleb that did drive out the Anakims out of the mountains about Hebron as is related chap. 15.14 onely it is here ascribed to Joshua because Joshua was their chief Generall and so it was done under his government and command though it were done by Caleb However the destroying the Anakims throughout the land of Canaan is here particularly recorded that in Gods goodnesse and power in cutting them now off they might see the folly of their forefathers infidelity who were so scared with the sight and report of the formidable stature of these giants that they would not enter the land notwithstanding all that Moses Joshua and Caleb could say to them Vers 22. There was none of the Anakims left in the land of the children of Israel onely in Gaza in Gath c. These were cities of the Philistims whose land was also within the compasse of the promise made to the Israelites Exod. 23.31 And I will set thy bounds from the red sea even unto the sea of the Philistims though because of their sinnes they prevailed not as yet so farre In these cities there were of these Anakims these giants still remaining many years after for Goliath was of Gath see 1. Sam. 17.4 c. and those foure huge giants mentioned 2. Sam. 21.16 c. were all of the Philistims Vers 23. And Joshua took the whole land according to all that the Lord said unto Moses c. That is he vanquished the whole land before mentionâ—d or he is said to have taken the whole land because he had so far subdued it that none of the inhabitants durst take up arms against them or any way molest them so that they might now peaceably make a division of it amongst the tribes though there were some places which the Canaanites had yet in their possession as is largely expressed in the beginning of the 13. chapter yet they durst not stirre against the Israelites and therefore is that clause added in the last words of this chapter and the land rested from warre CHAP. XII Vers 1. NOw these are the kings of the land which the children of Israel smote c. In this chapter there are briefly presented as it were in a table or map the severall countreyes and kings vanquished by Moses Joshua and the
Israelites that beholding them all thus joyntly together we might be the more affected with the consideration of Gods goodnesse and faithfulnesse towards his people From the river Arnon unto mount Hermon and all the plain on the east This was the length of the countrey on the outside of Jordan it reached from the river Arnon where it ran into the dead sea unto mount Hermon Vers 2. And from half Gilead unto the river Jabbok c. For the other half of Gilead was possessed by Og as we may see vers 5. See the note also upon Num. 32.40 Vers 9. The king of Ai which is beside Bethel one This clause which is added concerning the city of Ai that it was nigh unto Bethel is to distinguish it from another city of the same name in the countrey of the Amorites whereof the prophet Jeremy speaks Jer. 49.3 Howl O Hesbon for Ai is spoyled Vers 23. The king of the nations of Gilgal one This cannot be that Gilgal where the Israelites pitched their tents immediately after they had passed over Jordan for there was no city that had a king reigning in it and therefore it is probably conjectured by many Expositours that this was some city of that name in that part of the land of Canaan which was called Galilee yea and Galilee of nations Esa 9.1 as this Gilgal is here called Gilgal of nations to wit because the inhabitants of this place were a mixt people of severall nations or because being a place of great trading many severall nations resorted thither for commerce and so continued there often for many years together Some are of opinion that Tidal Gen. 14.1 who was one of those kings that fought against Sodome was king of this countrey CHAP. XIII Vers 1. NOw Joshua was old and stricken in years and the Lord said unto him Thou art old c. God had promised that Joshua should divide this land unto the people chap. 1.6 Be strong and of a good courage For unto this people shalt thou divide for an inheritance the land which I sware unto their fathers to give them and herein was he a type of Christ who having vanquished all our enemies is now ascended up into heaven to prepare a place for us John 14.2 In my fathers house are many mansions if it were not so I would have told you I go to prepare a place for you He therefore being now old God calls upon him to dispatch this work before he dyes and not to deferre it till they were possessed of all as happely he thought he must have done Vers 2. This is the land that still remaineth all the borders of the Philistines and all Geshuri The land of the Philistines lay along the coasts of the midland sea and the land of Geshuri was on the North part of Canaan Vers 3. From Sihor which is before Egypt even unto the borders of Ekron northward which is counted to the Canaanite c. That is this land of the Philistines belongs to Canaan consequently to the Israelites though as yet they have not taken it For the Philistines called Caphtorims because thence they came Amos 9.7 Have not I brought up Israel out of the land of Egypt and the Philistines from Caphtor entered upon this part of Canaan drove out the old inhabitants and dwelt in it themselves Deut. 2.23 The Avims which dwelt in Hazerim even unto Azzah the Caphtorims which came forth out of Caphtor destroyed them and dwelt in their stead Concerning Sihor see the note upon Num. 34.30 Also the Avites Or the Avims Deut. 2.23 who being expelled out of their land by the Philistines as is above noted did yet it seems continue in some portion of their land adjoyning to the Philistines Vers 4. From the south all the land of the Canaanites c. That is as this land of the Philistines which lies at the south end of the sea-coasts so also all the land of the Canaanites from thence along the sea-coasts was not yet possessed by the Israelites even Mearah or the cave that is besides the Sidonians and Aphek a town in the tribe of Asher not farre from Sidon and so to the borders of the Amorites for there were Amorites on both sides of Jordan There was a town indeed called Aphek whose king was slain by Joshua chap. 12.18 but this it seems was not that but another in the tribe of Asher called Aphik Judges 1.31 Vers 5. And the land of the Giblites and all Lebanon toward the sunne rising c. The Giblites were a people who inhabited Gebel Psal 83.7 a promontary near Sidon All their countrey and all Lebanon c. was not yet subdued For now he turns to the midland sea to shew what lay unvanquished on the northern bounds to wit the countrey about Libanus and so easternly as farre as Hamath where even in Davids time there was a Canaanitish king 2. Sam. 8.9 Vers 6. Them will I drive out before the children of Israel This promise is to be understood conditionally if they should continue faithfull in keeping covenant with him wherein failing they never came to possesse them though in Davids and Solomons time they became tributary unto them Onely divide thou it by lot unto the Israelites c. That is even that land before spoken of not yet conquered which God enjoyns to strengthen their faith and that having it in their charter from God this might be a spurre to them in future times not to neglect the seeking of it and driving out the rest of the nations See the note upon Num. 26.53 Vers 8. With whom the Reubenites and the Gadites have received their inheritance c. That is with which tribe of Manasseh to wit the other half of them the Reubenites and the Gadites had already received their inheritance without Jordan For these words are added to shew the reason why in the foregoing verse Joshua was commanded to divide the land within Jordan to the nine tribes and the half tribe of Manasseh to wit because the Reubenites and the Gadites had already received their inheritance together with the other half of the Manassites in the land without Jordan which Moses had given them And though there may seem to be a tautology or a vain repetition of the same thing in the following words which Moses gave them even as Moses the servant of the Lord gave them yet if the words be well weighed we shall find it is not so for that second clause even as Moses the servant of the Lord gave them is added as it were to imply the just confirming of the former donation now by Joshua and the rest that now divided the land as if it had been said they have already received their inheritance which Moses gave them beyond Jordan as is fitting because Moses the servant of the Lord did so order it Vers 9. From Aroer that is upon the bank of the river Arnon c. Here first the whole land without
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
therefore he must suffer for it yea the father must deliver his own sonne to death this they demanded peremptorily and nothing else would serve their turn wherein we see how God tryed the faith of Gideon in this first act of his obedience to Gods command Vers 31. And Joash said unto all that stood against him Will ye plead for Baal c. It seems that Joash had hitherto himself been a worshiper of Baal either therefore God did now extraordinarily change his mind and move him thus to plead against Baal or else Gideon had acquainted his father with the vision he had seen and so wonne him to approve of his fact and to desire the suppressing of that idol-worship which formerly himself had practised or else being a man indifferent for matters of Religion he sayes this to save his sonne not being very zealous for his idol-god as pretending it a wrong to plead for Baal as if he could not plead for himself Vers 32. Therefore on that day he called him Jerubbaal saying Let Baal plead against him c. As it were in memorie of this fact and to testifie his resolution to defend him in it For Jerubbaal is by interpretation Let Baal plead for himself In 2. Sam. 11.21 he is called Jerubbesheth Vers 33. Then all the Midianites and the Amalekites and the children of the East were gathered together and went over and pitched in the valley of Jezreel That is they came over Jordan for they came out of the east and pitched in the valley of Jezreel which was in the tribe of Manasseh Josh 17.16 And the children of Joseph said The hill is not enough for us and all the Canaanites that dwell in the land of the valley have chariots of iron both they which are of Bethshean and her towns and they who are of the valley of Jezreel and borders upon Issachar Josh 19.18 and not farre therefore from Ophrah where Gideon was there was another Jezreel in the tribe of Judah Josh 15.56 But the city which gave the name to this valley was in the tribe of Manasseh where the kings of Israel had a stately pallace 1. Kings 21.1 And it came to passe after these things that Naboth the Jezreelite had a vineyard which was in Jezreel hard by the pallace of Ahab king of Samaria Vers 34. But the Spirit of the Lord came upon Gideon That is God by his Spirit did work upon him in an unusuall manner by stirring up in him a zealous desire to go against the Midianites and furnished him with all gifts requisite for the service he had called him to and because happely his carriage of himself in the businesse was such that every one might plainly see that it was a Spirit above that of mans that carried him on in this work therefore is it that in the Hebrew the word is clothed But the Spirit of the Lord clothed Gideon And he blew a trumpet and Abiezer was gathered after him That is his own family the Abiezrites who now saw their folly in opposing him in Baals behalf or if not so were at least in their necessity glad to cleave to him Vers 35. And he sent messengers throughout all Manasseh c. That is both those within and those without Jordan And he sent messengers unto Asher and unto Zebulun and unto Naphtali and they came up to meet them The meaning is that he sent messengers to all the neighbouring tribes except Ephraim which occasioned that quarrell related afterwards in the eight chapter and so from all these tribes there came many in to Gideon for that is the meaning of the last clause And they came up to meet them that is from these tribes there came many to meet and to joyn themselves with those forces he had already gathered Vers 37. Behold I will put a fleece of wooll on the floore c. See the former note vers 13. No doubt Gideon had respect in these two following signes which he desired onely to be assured of Gods will concerning the event of his fighting with the Midianites and happely thereby to encourage his followers and souldiers whom he gathered together yet herein also we have a sweet resemblance of Gods dealing with the Jews first and afterward with the Gentiles the doctrine of salvation and spirit of grace are often in the Scripture compared to a dew distilling down from heaven Deut. 32.2 My doctrine shall drop as the rain my speech shall distill as the dew as the small rain upon the tender herb and as the showers upon the grasse Hos 14.5 I will be as the dew unto Israel he shall grow as the lillie and cast forth his roots as Lebanon A long time the Jews were filled with this dew whilst all the nations of the earth besides were dry and barren Psal 147.19 20. He sheweth his word unto Jacob his Statutes and judgements unto Israel He hath not dealt so with any nation and as for his judgements they have not known them But now since Christs coming this fleece the people of the Jews are become dry whilst all nations of the earth about them are continually watered with this dew of grace Psal 107.33 34 25. He turneth rivers into a wildernesse and the water springs into dry ground A fruitfull land into barrennesse for the wickednesse of them that dwell therein He turneth the wildernesse into a standing water and dry ground into water springs Esa 35.6 7. Then shall the lame man leap as an hart and the tongue of the dumbe sing for in the wildernesse shall waters break out and streams in the desert Esa 43.19 20. Behold I will do a new thing now it shall spring forth Shall ye not know it I will even make a way in the wildernesse and rivers in the desert The beasts of the field shall honour me the Dragons and the Owls because I give waters in the wildernesse and rivers in the desert to give drink to my peopleâ— my chosen CHAP. VII Vers 1. THen Jerubbaal who is Gideon and all the people that were with him rose up early and pitched beside the well of Harod Which signifieth fear probable it is therefore that it was so called from the fear of those cowardly Israelites which here forsook their Captain and brethren Vers 2. The people that are with thee are too many for me to give the Midianites into their hands lest Israel vaunt themselves c. The whole army that Gideon had gathered when they were all together was but two and thirty thousand and the Midianites on the other side were at least a hundred thirty and five thousand for there were an hundred and twenty thousand of them slain in the first overthrow and the remainder that were left with Zebah and Zalmunna were fifteen thousand chap. 8.10 So that the Midianites were above foure times so many as the Israelites when Gideon had his whole army together Now considering first this great disproportion that was already betwixt the forces of
to wit in Shilo which was one of their cities but especially with their good successe in that late service they were called to of taking the passages of Jordan where the flying Midianites were to passe over when they came to Gideon with the heads of Oreb and Zeeb they quarrelled with him because they were not called out as well as some other of the tribes when he first raised forces to go against the Midianites pretending it to be a great disregard yea contempt of them that other tribes that were not so nearly allyed to them as they were both these tribes being of Josephs posterity should be called in by Gideon and his Manassites to the first onset which was the greatest exploit and they onely left to snatch up here and there some of the flying Midianites after others had routed them Vers 2. Is not the gleaning of the grapes of Ephraim better then the vintage of Abiezer Because the men of Ephraim quarrelled against Gideon who was of the family of Abiezer was chiefly from this that they looked upon the service which they were called too in taking the passages of Jordan from the flying Midianites as so poore and mean a businesse in comparison of that which Gideon and his Manassites had done Gideon and his souldiers had hewen down the great army of the Midianites and then they were called in to gather up the chips or Gideon had gathered in the vintage and then they were called in to come and gather up their gleanings therefore doth Gideon answer them thus Is not the gleaning of Ephraim better then the vintage of Abiezer as if he had said Suppose it be so as you conceive surely considering that you have had the killing and pillaging of such multitudes of them and especially that you have taken and slain two of their kings you must needs yield that your gleanings if they be but gleanings are better then our vintage now because Gideon could not have said this so well after he and his three hundred men had slain Zebah and Zalmunna the other two princes of the Midianites therefore it is probably thought by some that this expostulation of the Ephramites with Gideon was before he had discomfited those princes of Midian though it was after he was gone over Jordan as is expressely noted in the last verse of the foregoing chapter Vers 4. And Gideon came to Jordan and passed over c. This was before the men of Ephraims contending with him though here it be mentioned after it See the note chap. 7. vers 25. Vers 5. And he said unto the men of Succoth Give I pray you loaves of bread c. This was not that Succoth in Egypt Exod. 12.37 whether the children of Israel removed from Rameses but a city in the tribe of Gad Josh 13.27 which had it name from the boothes which Jacob made there at his return out of Mesopotamia Gen. 33.17 And Jacob journeyed to Succoth and built him an house and made boothes for his cattell therefore the name of the place is called Succoth Vers 6. And the princes of Succoth said Are the hands of Zebah and Zalmunna now in thy hands c. They saw that many even fifteen thousand of the Midianites were escaped vers 10. these they thought might soon ralley themselves together again and become too strong for Gideon and his three hundred wearied men at least they might escape muster new forces and then entring the land again might wreak their teene upon those that should afford Gideon any succour now in this his necessity and upon these grounds they reject his motion with scorn as judging it most unlikely if not impossible that he should wholly subdue the Midianites and save the Israelites out of their hands Vers 7. I will tear your flesh with the thorns of the wildernesse and with briers See vers 16. Vers 8. And he went up thence to Penuel and spake unto them likewise c. Which was a city in that very place where Jacob wrestled with the Angel Gen. 32.30 And Jacob called the name of the place Peniel Vers 9. When I come again in peace I will break down this tower It is most probable that Gideon in his treating with the men of Penuel perceived that the confidence they had in a strong tower which they had built and in which they stood upon their guard made them answer him with such scorn and disdain as they did and that thereupon he threatned them that at his return he would not onely destroy them but break down their tower too Vers 11. And Gideon went up by the way of them that dwelt in teâ—ts c. That is of the Arabians who lay eastward of the Israelites so that it seems Gideon fearing to be discovered if he had followed right on forward fetched a compasse about and came upon them on the east side where they never feared any enemy to wit on the east of Nobah and Jokbeah Now Nobah was a city in the land of Manasseh Num. 32.42 but happely in the confines of Gad for Jokbeah was one of their cities Num. 32.25 Vers 14. And he discribed unto him the Princes of Succoth That is he gave him their names in writing as the Hebrew word signifieth happely withall telling him where they dwelt and how they might be known and found For because Gideon knew that the Magistrates onely were in fault that he was so scornfully denyed a little refreshing for his souldiers therefore was he so carefull to inquire after these princes of Succoth that so none might suffer but those that were guiltie Vers 16. And he took the Elders of the city and thorns of the wildernesse and briers and with them be taught the men of Succoth In what manner they were torn with these thorns and briers it is not expressed that they were slain it is most probable because the men of Penuel were slain vers 17. Some conceive that they were cast out naked upon briers and thorns and then that carts and wains were drawn over them as they used in those countries to beat out hard corn with a cart wheel Esa 28.27 For the fitches are not threshed with a threshing instrument neither is a cart wheel turned about upon the cummin but the fitches are beaten out with a staffe and the cummin with a rod. Whence is that phrase of turning the wheel over the wicked Prov. 20.26 A wise king scattereth the wicked and bringeth the wheel over them which is because they thus reade this clause with them he threshed or beat out the men of Succoth But others conceive they were beaten or scourged to death with them or at least that they vvere beaten vvith these and aftervvards vvere slain some other vvay But hovvever the meaning of that expression with them he taught the men of Succoth is that thereby he taught them to know what it vvas to use him and their brethren as they had done Vers 17. And he beat down the tower of
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
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
the words must be that in those dayes there was no King in Israel that is no supreme Magistrate armed with such sovereigne authoritie to punish offenders that transgressed the law as the Kings afterwards had the Judges rather governing the people by counsell shewing them what was the law and will of God then by the sword of justice at least in those times of the Judges when they were in subjection to those neighbouring nations that tyrannised over them Vers 7. And there was a young man out of Bethlehem-Judah c. That is Bethlehem in the tribe of Judah which was called Bethlehem Ephratah Mich. 5.2 to distinguish it from that Bethlehem which was in the tribe of Zebulun Josh 19.15 But why is it said in the next words that he was a Levite and yet withall too of the familie of Judah I answer because though he was a Levite yet he was born and bred up amongst them of the familie of Judah It may be true which some conceive that his father being a Levite and sojourning there marryed a wife of the familie of Judah but it is not usuall in Scripture to style men by the mothers familie and therefore the meaning is that there he had his birth and breeding for which cause he is also said to have sojourned there because he was not of that tribe neither was Bethlehem one of the Levites cities but there he lived as a stranger as the Levites it seems did in many other places Afterwards his name is expressed and of what familie he was to wit that his name was Jonathan and that he was the sonne of Gershom the sonne of Manasseh Vers 8. And the man departed out of the city from Bethlehem-Judah to sojourn where he could find a place c. This shews the corruptions of those times God had provided liberally for the tribe of Levi but in these idolatrous times the people had in a great measure forsaken the Tabernacle and so their appointed maintenance of tythes it seems was not yielded them for then this Levite needed not have wandered up and down to procure means of livelyhood See the like Neh. 13.10 11. And I perceived that the portion of the Levites had not been given them for the Levites and the singers that did the work were fled every one to his field Then I contended with the rulers and said Why is the house of God forsaken and I gathered them together and put them in their places Vers 10. And Micah said unto him Dwell with me and be unto me a father and a priest c. Though he had consecrated his sonne to execute the priests office in his idolatrous chappel yet because he thought it would be a great honour to his idol-worship to have one of the tribe of Levi to his priest either he was content to put his sonne out of that place and to put in this Levite in his room or else meant to joyn him with his sonne and so began to treat with him to this purpose But yet observable it is that though he promised to reverence this Levite as a father notwithstanding his youth if he would be his priest be unto me saith he a father and a priest yet it was but a poore salarie that he tendered him for his service I will give thee ten shekels of silver by the yeare and a suit of apparell and thy victuals eleven hundred shekels of silver were set apart to make their idols and the appurtenances thereto belonging and yet ten shekels of silver were thought enough for the priests wages Indeed had not the time when this was done been extremely corrupt a Levite would never have prostituted himself to such a base service as to be a priest to their idol-dunghill-gods and that too upon such base terms but hunger will snap at any thing when there is no grace to restrain men for so it follows in the next verse and the Levite was content to dwell with the man c. Vers 11. And the young man was unto him as one of his sonnes c. Though he reverenced him as a father as he had promised him before vers 10 yet it is said here that the young man was unto him as one of his sonnes that is he loved him and used him as if he had been his own child Vers 13. Now I know that the Lord will do me good seeing I have a Levite to my priest But how much he was deceived the following chapter sheweth CHAP. XVIII Vers 1. IN those dayes there was no King in Israel See the note chap. 17. vers 6. For unto that day all their inheritance had not fallen unto them among the tribes of Israel By reason of the Amorites who cooped them up in the mountains chap. 1.34 And the Amorites forced the children of Dan into the mountain for they would not suffer them to come into the valley Vers 3. When they were by the house of Micah they knew the voice of the young man the Levite The Danites had part of their inheritance in that part of Canaan which was at first assigned to the tribe of Judah therefore it is not unlikely that some of these spies were formerly acquainted with this Levite whilst he sojourned in Bethlehem-Judah and so now knew his voice However by the different dialect or manner of speech and pronunciation which the men of Judah used from that which was used by the inhabitants of mount Ephraim they might know him to belong to Judah though he now sojourned in Ephraim as we may see in that instance chap. 12.6 where the men of Ephraim said Sibboleth in stead of Shibboleth And besides if they heard him speak concerning the employments of his calling by that they might know he was a Levite Vers 5. And they said unto him Ask counsel we pray thee of God c. Hearing from the Levite that Micah had there a chappel of gods and amongst the rest an Ephod and Teraphim which were the Oracles whereby in those idolatrous times they were wont to enquire of God and that he was hired to be Micahs priest they desired him that he would enquire of God concerning the successe of that great businesse they were going about Vers 6. Go in peace before the Lord is your way wherein ye go That is the eye of the Lord it upon your way to remove all difficulties and to make your journey prosperous he will go out before you and take care of your journey Now this answer he might return of his own head flatteringly as false Prophets are wont to do But yet God might permit Satan by his Teraphim or some such Oracle to foretell this concerning the successe of their journey Deut. 13.1 2 3. If there arise among you a prophet or a dreames of dreams and giveth thee a signe or a wonder and the signe or the wonder come to passe whereof he spake unto thee saying Let us go after other gods which thou hast not known and let
the city with fire This is mentioned before Josh 19.47 concerning which see the note there It may seem strange why the Danites should burn this city seeing they surprized it purposely that they might dwell in it and it must needs be a great work and of great charge to rebuild it again but this we must consider is usuall when cities are stormed and taken partly through the fury of the souldiers in the heat of the assault and partly that they may the more easily destroy the inhabitants whilst they are forced to busie themselves in quenching the fire cities are seldome taken by force but that some part of them is burnt with fire Vers 28. And there was no deliverer because it was farre from Sydon c. See the note above vers 7. And it was in the valley that lyeth by Beth-Rehob c. Rehob was a city in the utmost north part of the land near unto mount Libanus and Hamath Num. 13.21 So they went up and searched the land from the wildernesse of Zin unto Rehob as men come to Hamath it was within the portion assigned to Asher Josh 19 28. and appointed for the Levites in that tribe Josh 21.31 but is reckoned amongst those cities whose inhabitants the Asherites did not drive out Judg. 1.31 who are called Syrians of Beth-Rehob 2. Sam. 10.6 It is evident therefore that Laish which was also now in the possession of the Canaanites or Syrians and was nigh Rehob stood also in the utmost north parts of the land near to the fountain of Dan one of the heads of that river which was therefore called Jordan whence was that proverbiall speech from Dan even to Beersheba Vers 29. And they called the name of the city Dan after the name of Dan their father c. Because the Danites that seated themselves here so farre off from the rest of their brethren might fear lest in future times their reference to their brethren should be questioned they named their city Dan which was before called Laish that it might be known to what tribe they belonged yet withall it is probable they so named their city too in honour of their father the Patriarch of whom they were descended but in the mean time they were idolaters and robbers and this their father Dan did not do as Christ speaks in a like case John 8.40 But now ye seek to kill me a man that hath told you the truth which I have heard of God this did not Abraham Vers 30. And the children of Dan set up the graven image c. The good successe which they had in their attempt upon Laish according to the answer which they had received from this Oracle made them highly esteem both this priest and his images and accordingly they established this idolatrous worship of their false gods amongst them and so this Levite Jonathan the sonne of Gershom c. and his posteritie were priests unto these idolatrous Danites untill the captivitie of the land The most of Expositours understand this of that captivitie when the ark was taken and carried away by the Philistines 1. Sam. 4.10 11. And the Philistines fought and Israel was smitten and they fled every man into his tent and there was a very great slaughter for there fell of Israel thirty thousand footmen And the Ark of God was taken and the two sonnes of Eli Hophni and Phinehas were slain for then we see there was a great slaughter amongst the Israelites and no doubt many of them were carried away captive together with the ark and all this befell them because of the idolatrie that was then in the land Psal 78.58 59. They provoked him to anger with their high places and moved him to jealousie with their graven images When God heard this he was wroth and greatly abhorred Israel So that he forsook the Tabernacle of Shiloh the tent which he placed among men c. Besides Micahs graven image upon which depended the service of this idolatrous priest and his successours stood up onely till the remove of the Tabernacle from Shiloh vers 31. And they set them up Micahs graven image which he made all the time that the house of God was in Shiloh which was doubtlesse about that time when the Ark was taken by the Philistines so that hence it may seem very probable that the priesthood of these men continued no longer and that this is the captivitie here spoken of Besides if it be understood of that captivitie when the ten tribes were carried away captives into Assyria by Shalmaneser 2. Kings 17. it may be judged very unlikely that these idolatrous priests should in Samuels time be suffered especially in Davids who was so holy and potent a King But yet because the captivieie of the land cannot well be understood otherwise then of a generall captivitie I see not why it should not be understood of that captivitie when the people were carried away into Assyria by Shalmaneser It is indeed manifest by the following verse that Micahs image was pulled down not long after the Tabernacle was removed from Shiloh and in Sauls time it is manifest that the Tabernacle was in Nob 1. Sam. 21. But yet though the idol was supprest these idolatrous priests might in secret especially though not openly continue to do this impious service for the Danites unto the time of Jeroboam and then might be employed as priests for his golden calf which was erected in this citie Dan 1. Kings 12.29 He set the one in Bethel and the other he put in Dan for though he made priests of the lowest of the people that were not Levites vers 31. yet that doth not hinder but that these idolaters though Levites might be of the number of his priests too and so they might continue till that generall captivitie of the ten tribes CHAP. XIX Vers 1. ANd it came to passe in those dayes c. Concerning the time when these things were done see chap. 17. vers 6. There was a certain Levite sojourning on the side of mount Ephraim who took to him a concubine out of Bethlehem-Judah Some concubines there were amongst the Hebrews that were esteemed lawfull wives as concerning the right of the bed who yet were not esteemed in the rank with other wives principally and most properly so called for they had not the honour of being accounted the mother of the familie their children did not inherit with the rest c. and that either because they were before such as lived in a servile condition as Hagar or because they were taken in a second place and were not with the same rites and solemnities married to them as the others were concerning which see the note Gen. 22.24 and 25.6 and such a concubine it seems this was and therefore is the Levite called her husband both here vers 3. And her husband arose and went after her to speak friendly unto her and again chap. 20.4 And the Levite the husband of the woman that was slain
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
is not above his master nor the servant above his Lord. It is â—nough for the disciple that he be as his Master and the servant as his Lord If they have called the Master of the house Beel-zebub how much more shall they call them of his houshold Vers 9. Howbeit yet protest solemnly unto them and shew them the manner of the king that shall reigne over them Samuel is not here enjoyned to shew them what power right and authoritie their king must have over them but what would be the manner of their kings dealing with them and this he is appointed to tell them beforehand that either they might be perswaded to desist from their enterprize or that they might be left inexcusable and onely condemne themselves when these miseries befell them Vers 11. He will take your sonnes and appoint them for himself for his chariots c. That princes may make use of the subjects that live under their command both in the services of warre and peace cannot be questioned nor yet that the subjects may be legally compelled to yield obedience in this kind if they should refuse but the oppression which is here threatned is that he should deal with them herein as tyrants with slaves not freeborn subjects forcing children from their parents many times without affording them any equall recompence and that to employ them causelessely onely to satisfie his pleasure in the basest drudgerie and most perillous employments And how soon the Israelites began to feel these grievances under their kings we may see by that which is said of Solomon 1. Kings 12.4 Thy father made our yoke grievous now therefore make thou the grievous service of thy father and his heavy yoke which he put upon us lighter and we will serve thee Vers 12. And he will appoint him captains over thousands and captains over fifties and will set them to eare his ground c. These were honourable offices to them that enjoyed them but they were burdensome to the people who must be heavily taxed to maintain them and threatned all severe rigour to those drudges and labourers over whom happely they were set as overseers Vers 22. And Samuel said unto the men of Israel Go ye every man unto his citie That is he undertook to satisfie their desire and so brake up the assembly till the Lord had revealed his will and so it might be known what course they should take to provide them a king CHAP. IX Vers 1. NOw there was a man of Benjamin whose name was Kish the sonne of Abiel Who is also called Ner 1. Chron. 8.33 and 9.39 Out of what tribe the Lord chose their first king is a circumstance very observable and therefore here expressed to wit first because the tribe of Benjamin through the desolation they brought upon themselves Judges 20.46 was become the least and most obscure tribe and yet yields Israel her first king secondly because in the victories of this king of Benjamins tribe Jacobs prophecie was in part accomplished Gen. 49.27 Benjamin shall ravine as a woolf in the morning he shall devoure the prey and at night he shall divide the spoil and thirdly because this shews that the kingdome was not to be settled upon the posterity of this their first king for it was to be settled in the tribe of Judah Gen. 49.10 The sceptre shall not depart from Judah nor a law-giver from between his feet untill Shiloh come and unto him shall the gathering of the people be Vers 2. And there was not among the children of Israel a goodlier person theâ— he c. Because goodlinesse and comelinesse of person in princes breeds a kind of reverence in the hearts of the people and makes men judge them the fitter for high places and great employments therefore is this so expressely noted of Saul whom God had designed to be the King of Israel that there was scarce so proper and goodly a person in all the land as he was Vers 3. And Kish said to Saul his sonne Take now one of the servants with thee and arise go seek the asses It seems that in those times asses were highly esteemed in the land of Israel as appears also by this that their princes and great men used to ride upon asses Judg. 10.4 and 12.14 and hence it was perhaps that Kish though a great and rich man was yet so desirous to recover the asses that he had lost that he sent his sonne Saul together with one of his servants to seek them out but withall there was a secret hand of Gods all-ruling providence in this that by this means led Saul to Samuel that by him he might be anointed King of Israel Vers 4. And he passed through mount Ephraim and passed through the land of Shalisha This Shalisha is taken to be a plain countrey in the tribe of Benjamin called Baal-shalisha 2. Kings 4.42 and so also the land of Shalim afterwards mentioned is thought to be the same that is called Salim Joh. 3.23 Vers 5. And when they were come to the land of Zuph c. To wit the countrey where Ramah Samuels citie was situate which thereupon was called Ramathaim-zophim chap. 1.1 Vers 6. Behold now there is in this citie a man of God and he is an honourable man That is highly esteemed for his supernaturall knowledge of things secret Now let us go thither peradventure he can shew us our way that we should go God gave the gift of prophecie to his servants to be employed in directing the people in weightier matters then such as this concerning the finding of asses that were lost which makes the best interpreters blame this course as a dishonourable abasing of the gift of prophecie yet it seems to have been the usuall practice of those times as we see by Jeroboams sending his wife to the Prophet to know whether his sick child should recover or no 1. Kings 14.2 and perhaps the Lord did herein satisfie them oftentimes that he might keep them from seeking to witches or to the oracles of the heathens 2. Kings 1.3 But the angel of the Lord said to Elijah theTishbite Arise go up to meet the messengers of the King of Samaria and say unto them Is it not because there is not a God in Israel that ye go to enquire of Baalzebub the god of Ekron Vers 7. Then said Saul to his servant But behold if we go what shall we bring the man This question proceeded either from an opinion that it was not fit they should go to the Prophet without some present as a testimonie of the reverend esteem they had of his person and then this care was commendable or else out of a base conceit of hiring Gods Prophet as they would have done a soothsayer to tell them tidings of their asses which had been inexcusable But this last agreeth not with the servants speaking before so honourably of him though otherwise his following words might seem to implie so much vers 8. And the
the great river Euphrates that countrey becoming now tributary to David and upon the occasion of this victory David composed the 60 Psalme as is evident in the title before expressed Vers 4. And David took from him a thousand chariots and seven hundred horsemen c. That is seven hundred decuries seven hundred companies or ranks of horsemen having tenne in each company or in each rank for so it must necessarily be expounded to reconcile this with 1. Chron. 18.4 where it is said that David took from them seven thousand horsemen unlesse the chief be here onely expressed and all there And David houghed all the chariot horses c. He reserved onely for an hundred chariots as having respect to that which God had said of the kings of Israel Deut. 17.16 But he shall not multiply horses to himself nor cause the people to return to Egypt to the end that he should multiply horses the rest he houghed to make them unserviceable for the warres though usefull otherwayes as we see the like done by the Lords direction Josh 11.6 Thou shalt hough their horses and burn their chariots with fire Vers 7 And David took the shields of gold that were on the servants of Hadadezer and brought them to Jerusalem And so laid them by for the building of the Temple vers 11. Vers 8. And from Betah and from Berothai cities of Hadadezer king David took exceeding much brasse These cities are called Tibhath and Chun 1. Chron. 18.8 Happely because their names were afterwards changed when that history was written Vers 10. Then Toi sent Joram his sonne unto king David to salute him and to blesse him because he had fought against Hadadezer c. That is to congratulate his victory and withall no doubt for fear of David this Joram the sonne of Toi is also called Adoram 1. Chron. 18.10 Vers 11. Which also king David did dedicate unto the Lord with the silver and gold c. Thus Christ vanquishing Sathan converted the spoyles to the use of the Church and the glory of God those that had been in bondage to him he made Apostles and teachers and those precious arts which had formerly been used in the devils service were afterward employed in the building of the Church Vers 12. Of Syria and Moab and of the children of Ammon c. See chap. 10.22 Vers 13. And David gat him a name when he returned from smiting of the Syrians in the valley of salt being eighteen thousand men That is David grew very famous by those victories especially because returning with his armies he obtained another very glorious victory in the valley of salt wherein he slew eighteen thousand of his enemies this valley of salt was it seems in the countrey of the Edomites 2. Kings 14.7 He slew of Edom in the valley of salt ten thousand and took Selah by warre yet the enemies which there he slew are here called Syrians though they are said to be Edomites both in the title of the 60. Psalme To the chief musician upon Shushan eduth Michtam of David to teach When he strove with Aram Zobah when Joab returned and smote of Edom in the valley of salt twelve thousand and in 1. Chron. 18.12 Moreover Abishai the sonne of Zeruiah slew of the Edomites in the valley of salt eighteen thousand But the reason of this must needs be because many of the Syrians were now joyned with the Edomites in this battel which they fought with David And as for the number of the enemies slain which is diversely related here and 1. Chron. 18.12 and in the title of the 60. Psalme the most probable opinion is that Abishai did at first set on them and slew six thousand that afterward Joab came upon them and slew twelve thousand moe as is expressed Psal 60. in the title all which together makes eighteen thousand as here which whole summe of eighteen thousand is ascribed to Abishai 1. Chron. 18.12 because he first begâ—n the battel and brake the troops of the enemie and here to David because both Joab and Abishai were his captains and fought under his conduct and command Vers 14. And he put garrisons in Edom c. And thus they became tributaries and had hence forth even unto the dayes of Jehosaphat a vice-roy or deputy appointed over them 1. Kings 22.47 There was no king in Edom a Deputy was king That prophecy therefore concerning Esau and Jacob that the elder should serve the younger Gen. 25.23 began now to be litterally accomplished more of this story and of the flight of Hadad into Egypt see 1. Kings 11.14 Vers 16. And Joab the sonne of Zeruiah was over the host Joab was the sonne of Zeruiah Davids sister but was made Generall of his forces because of that exploit of his in winning the castle of Sion from the Jebusites 1. Chron. 11.6 And David said Whosoever smiteth the Jebusites first shall be chief and captain So Joab the sonne of Zeruiah went first up and was chief Vers 17. And Zadok the sonne of Ahitub and Ahimelech the sonne of Abiathar were the priests Zadok was of the stock of Eleazar 1. Chron. 6.4.8 and was afterward by Solomon made high priest in the room of Abiathar 1. Kings 2.35 Ahimelech the other priest here named was of the stock of Ithamar and as it seems the sonne of Abiathar who fled to David from Saul 1. Sam. 22.20 these were the priests in Davids time that is they were the two chief priests of these two severall stocks and had the chief command under the high priest Abiathar the father of this Ahimelech of the other priests each over the priests of his own family for David had divided the priests into two parts according to the two families of Eleazar and Ithamar 1. Chron. 24.3.4 And David distributed them both Zadok of the sonnes of Eleazar and Ahimelech of the sonnes of Ithamar according to their offices in their service And there were moe chief men found of the sonnes of Eleazar then of the sonnes of Ithamar and thus they were divided Among the house of Eleazar there were sixteen chief men of the house of their fathers and eight of the sonnes of Ithamar according to the house of their fathers and these two were appointed to be chief of each family and to have the over-sight of the rest Vers 18. And Benaiah the sonne of Jehoiada was over both the Cherethites and the Pelethites The opinion of Interpretours differeth much concerning these Cherethites and Pelethites so that it is hard to say what they were or why they were so called The most probable opinion is this that they were two bands of select souldiers chosen to attend upon the kings person as his guard at least in their courses chap. 15.18 And all his servants passed on beside him and all the Cherethites and all the Pelethites and all the Gittites six hundred men which came after him from Gath passed on before the king and 20 7. And there
type of Christ Matth. 3.17 And so a voice from heaven saying This is my beloved sonne in whom I am well pleased Vers 26. And Joab fought against Râ—bbah of the children of Ammon and took the royall citie Rabbah it seems consisted of two parts which were as it were two cities joyned together and one of them was called both the royall city because there the king had his palace and the city of waters because it was invironed with waters or at least lay upon the side of some river as it is expressed vers 27. I have fought against Rabbah and have taken the city of waters Now Joab having continued almost a yeare in bâ—sâ—â—ging this city as indeed it was no wonder that God gave him no better successe abroad David having so displeased him by his sinne at home at length he took this royall citie or citie of waters and knowing that the other could not now long hold out because this was farre the strongest piece and the other depended upon this and had happely their water from this which was now cut off he therefore sent to David to come thither that he might have the glory of taking the citie Vers 29. And David gathered all the people together and went to Rabbah and fought against it and took it It may justly seem strange that David should go with a numerous army out of the land of Israel into the land of the Ammonites onely to take a citie that was in a manner taken already and which they were afraid would be wonne before he came and that for no other end but that David might have the name of taking the citie But for this we must consider first that even the best of Gods servants are naturally vain-glorious and too much transported with a desire of having their name famous and renowned and secondly there might be other occasions of Davids going thither as for the prosecuting of their conquests in the land of the Ammonites and for giving directions for the punishment of those that had with such scorn abused his embassadours and that Joab knowing this did advise him onely the rather to hasten his coming thither that the citie might be taken by him and so he might have the glory of this great piece of service Vers 30. And he took the kings crown from off his head the weight whereof was a talent of gold with the pretious stones c. There was but a talent of gold in the golden candlestick of the Sanctuary Exod 25.39 which is thought to have been at least an hundred and twenty pound weight but the common talent some say was but half so much as the talent of the Sanctuary to wit sixty pound weight and so much it may be therefore this crown weighed and if so doubtlesse it was too massie to be usually worn Rather it was a crown of state which was onely set upon the heads of their kings at their coronation or hung over their heads in some chair of state and so happely at this time it was set upon their kings head and then taken off and set upon Davids to shew that now the royall dignity was transferred from him to David and indeed because the brother of this king the sonne of Nahush succoured David when he fled from Absalom chap. 17.27.28 it is most probable that Hanun was now either deposed or put to death by David and his brother made governour of Rabbah whence it was that he shewed such respect to David in that time of his troubles Vers 31. And he brought forth the people that were therein and put them under saws and under harrows of iron and under axes of iron and made them passe through the brick-kiln Thus severely David punished them whether by expresse direction from God or otherwise we cannot say because they had against the law of nations so shamefully abused Davids messengers withall having perhaps respect to their inhumane idolatry in causing their children to passe through the fire to Molech which was their idol 1. Kings 11.7 Yet it is like that onely the principall ringleaders in that barbarous usage of Davids messengers and the stirring up of the neighbouring nations against him were thus punished CHAP. XIII Vers 1. ABsalom the sonne of David had a fair sister whose name was Tamar and Amnon the sonne of David loved her Tamar was Amnons sister as well as Absaloms for they were all Davids children but she is called peculiarly Absaloms sister because she was his sister both by father and mother for both Absalom and Tamar were born to David of his wife Maacha the daughter of Talmai king of Geshur and observable it is how much sorrow David had in both these his children which he had by the daughter of an heathenish idolatrous king the incestuous rape of the one and the unnaturall rebellion of the other were a fair evidence to let him see that his matching himself with such a wife was not pleasing to God Vers 2. For she was a virgin and Amnon thought it hard for him to do any thing to her That is being a virgin and so strictly kept and looked to he thought it would be an impossible thing for him ever to get an opportunity of satisfying his lust with her Vers 4. Why art thou being the kings sonne lean from day to day Two reasons may be given why Jonadab wondring that Amnon should so droop and pine away as he did amplified his wonder from this that he was the kings sonne to wit first because he thought the happinesse of being the kings sonne might easily over-weigh any cause of sorrow he could possibly pretend and secondly because there was nothing almost which he could desire which he might not have Why art thou being the kings sonne lean from day to day as if he should have said Being the kings sonne thou mayest command what thou wilt and wherefore then dost thou vex and afflict thy self And Amnon said I love Tamar my brother Absaloms sister He calls her here not his sister but Absaloms thereby seeking to palliate or extenuate his sinne in lusting after her by intimating that she was his sister onely by the half-bloud and not his sister by father and mother as she was Absaloms and yet afterward he calls her his sister the better to hide his purpose from his father vers 6. Amnon said unto the king I pray thee let Tamar my sister come c. Vers 6. The king was come to see him No sooner did Amnon pretend himself sick but presenâ—ly his father came to see him No doubt his late loosing of his child that he had by Bathsheba made him the more fearfull of his loosing this sonne too and being also his eldest sonne he could not but lay it the more to heart and yet how well had it been for David if he had been sick indeed yea sick unto death considering how much bâ—tter sorrow he immediately brought upon him by that unnaturall villany of his in
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
companions And joyn them one to another into one stick and they shall become one in thy hand and say unto them Thus saith the Lord God Behold I will take the children of Israel from among the heathen whither they be gone and will gather them on every side and bring them into their own land And I will make them one nation in the land upon the mountains of Israel and one king shall be king to them all and they shall be no more two nations neither shall they be divided into two kingdomes any more at all Vers 7. Also Cyrus the king brought forth the vessels of the house of the Lord c. Though the most of them were cut and defaced and onely laid up in the treasury of the house of their gods of which Bel was the chief Esay 46.1 Bel boweth down Nebo stoopeth c. Jer. 51.44 I will punish Bel in Babylon c. and that as a monument of the taking of Jerusalem 2. Kings 24.13 And he carried out thence all the treasures of the house of the Lord and the treasure of the kings house c. or else that place in the kings must be meant of the vessels which Solomon made which being old and worn with age were cut in pieces there being others also made afterwards for the use of the Temple which were carried away whole and now restored at this time also the king sent letters with them to command his deputies in Syria to afford them all necessaries chap. 6.1 Vers 8. And numbred them unto Sheshbazzar the prince of Judah That is Zerubbabel for he that laid the foundation of the Temple is called Zerubbabel chap. 3.8 In the second moneth began Zerubbabel the sonne of Shealtiel c. to set forward the work of the house of the Lord and elsewhere Shebazzar chap. 5.16 Then came Shebazzar and laid the foundation of the house of God he was the chief prince of the tribe of Judah and of the bloud royall the sonne of Salathiel and grandchild of Jechoniah Matth. 1.12 and so was by Cyrus made ruler of those that now went up to Jerusalem chap. 5.14 Those did Cyrus the king take out of the Temple of Babylon and they were delivered unto one whose name was Sheshbazzar whom he made governour and thus the government was still in the tribe of Judah according to that prophecy of Jacob Gen. 49.10 The sceptre shall not depart from Judah c. Vers 9. Nine and twenty knives These knives were such doubtlesse as were used by the priests in killing the sacrifices and being it seems trimmed richly with gold and silver are therefore reckoned here amongst the plate that was carried out of the Temple by Nebuchadnezzar and now restored by Cyrus Vers 10. Silver basons of a second sort foure hundred and ten That is of another size or of another kind and fashion happely those of the first sort were for the service of the Temple these of the second sort for the courts and chambers And other vessels a thousand That is other vessels of the chief sort for this is not the number of all the other vessels great and small not before mentioned as is evident in the following verse Vers 11. All the vessels of gold and of silver were five thousand and foure hundred That is both of those before mentioned and those that are here particularly expressed CHAP. II. Vers 1. NOw these are the children of the province that went up out of the captivity c. In this chapter we have a catalogue of those that went out of Babylon with Zerubbabel when Cyrus by his proclamation gave them liberty to return Some conceive they are called the children of the province because they had dwelt in Babylon But I rather conceive that it is the land of Judea which is here called the province and so with respect thereto the Jews are here called the children of the province because Judea was now one of the provinces that were in subjection to the Babylonian Empire according to that Esther 1.1 Ahasuerus which reigned from India even unto Ethiopia over an hundred and seven and twenty provinces Now though it be most probable that some of the ten tribes that were carried into Assyria before Nebuchadnezzars reigne did now return with Zerubbabel chap. 1.5 yet because there were but few of them to speak of therefore they that returned are said to be those whom Nebuchadnezzar had carryed away and they are said to have returned every one unto his citie whereby is meant not the cities wherein they had formerly dwelt but the cities appointed them by their present governours for their dwelling for those of the ten tribes that did now return dwelt not in the cities of Samaria but in the cities of Judah Vers 22. Jeshua Nehemiah Seraiah c. These that are here expressed by name were doubtlesse the chiefest and most eminent of those that went now with Zerubbabel the most of them happely captains and governours of the people and then afterwards he addes in the sequel of the chapter the number of the men of the people of Israel that is how many there were of the people Now concerning those that are expressed by name we must note first that Jeshua was the high priest the sonne of Jozadak chap. 3.2 called elsewhere Joshua the sonne of Josedech as Haggai 1.1 the great assistant of Zerubbabel in the building of the Temple secondly that in Nehem. 7.7 where the catalogue of those that did at first go up with Zerubbabel is again set down some of these here mentioned are called by other names as Seraiah is there called Azariah Relaijah Raamiah Misper Mispereth and Rehum Nahum and withall there is one added there to wit Nahumani that is not mentioned here and thirdly that it is not probable that either Nehemiah here mentioned was that famous Nehemiah the pen-man of that book of Scripture which is called by his name or Mordecai that famous Mordecai that was Esthers uncle but two others of the same name for first had that Nehemiah gone up in the first yeare of Cyrus he must needs have been well stricken in years and yet we see he was cup-bearer to Artaxerxes Neh. 2.1 and the Persians used to have young men to attend them in such places and secondly from the first yeare of Cyrus to Darius the last who was beaten by Alexander the great there was at least two hundred years and upwards and till the time of that Darius the last did that famous Nehemiah live for in his book mention is made of Jaddua the priest Neh. 12.11 of whom we reade in Josephus that he met Alexander the great in his priestly robes and so stayed him from doing any hurt to the city and Temple and as for Mordecai Esthers uncle he brought up Esther in Shushan in Persia long after this in the dayes of Ahasuerus or Zerxes and therefore did not return with Zerubbabel in the first yeare of Cyrus as this Mordecai did
high Senate in Jerusalem or else as officers to give order and direction for the managing of this matter in their severall cities or to prepare and fit businesse for the hearing of the rulers and two of these were Levites that if any doubtfull case happened they might inform them what the meaning of the Law in that case was Vers 17. And they made an end with all the men that had taken strange wives by the first day of the first moneth And so were three whole moneths employed about it for they begin to sit about this businesse the first day of the tenth moneth as it is said in the foregoing verse Vers 18 And among the sonnes of the priests there were found that had taken strange wives namely of the sonnes of Jeshua the sonne of Jozadak Who was the high priest Vers 19. And being guilty the offered a ramme of their flock for the trespasse The like must be understood also of the rest though of each it be not expressed Vers 20. And of the sonnes of Immer c. These mentioned in the three following verses were also priests Vers 23. Also of the Levites Jozabad c. That is the Levites that ministred to the priests for the singers and porters who were also Levites are named in the following verse Vers 44. And some of them had wives by whom they had children As if he should have said and yet for all that they were put away ANNOTATIONS Upon the book of NEHEMIAH CHAP. I. THe words of Nehemiah the sonne of Hachaliah That is Nehemiahs relation of those things which he did to wit for the citie Jerusalem and for the people of God for as in the former book we have the relation of the building of the Temple so in this we have the relation of the building of the citie And that Nehemiah penned this book is evident as by this title so also by this that throughout the book he speaks usually of himself in the first person I Nehemiah c. and not in the third In the moneth of Chisleu in the twentieth yeare as I was in Shushan the palace c. Chisleu was their ninth moneth containing part of our November and December which is therefore observable because hereby it appears that Hanani and his brethren that were come now into Persia to Nehemiah undertook their journey upon some businesse as is most likely for the good of the Church and people of God even in the depth of winter By the twentieth yeare here mentioned is meant the twentieth yeare of the reigne of Artaxerxes for so much is expressed chap. 2.1 And it came to passe in the moneth Nisan in the twentieth yeare of Artaxerxes the king c. and that it was Artaxerxes Mnemon or rather that Artaxerxes who is called Longimanus or Longhand because one of his hands was longer then the other the same in whose seventh yeare Ezra went down to Jerusalem as is noted Ezra 7.1 and not Xerxes as some would have it we may the rather think because there is mention made of the two and thirtieth yeare of this Artaxerxes chap. 13.6 whereas no historians reckon above one and twenty years of the reigne of Xerxes As for the palace of Shushan where Nehemiah was when Hanani and his brethren came to him thereby is meant the palace of the citie Shushan for Shushan was one of the chief cities in Persia Esther 3.15 The city Shushan was perplexed and Hanani being one of the kings officers lived with him in the palace yet it may be the palace was peculiarly called Shushan as the citie also was Vers 3. The remnant that are left of the captivitie there in the province are in great affliction and reproach c. That is their neighbours round about them do exceedingly despise them and wrong them to which these Jews adde as the reason of this the wall of Jerusalem also is broken down and the gates thereof are burnt with fire that is as Nebuchadnezzar left them long ago so they still continue and this makes the enemies proudly to insult over them and disables them to defend themselves against them Some conceive thas Ezra had built the walls and that the neighbouring nations had since done this mischief but then it is likely they would have burnt the whole citie if not the Temple too Vers 4. I sate down and wept and mourned certain dayes and fasted and prayed before the God of heaven That is as prostrating himself in Gods presence and happely with his face toward the Temple the place of Gods presence according to that 1 Kings 8.44 If thy people go out to battel against their enemy whithersoever thou shalt send them and shall pray unto the Lord toward the citie which thou hast chosen and toward the house that I have built for thy name and Dan. 6.10 He went into his house and his windows being open in his chamber towards Jerusalem he kneeled upon his knees three times a day and prayed Vers 7. And have not kept the commandments nor the statutes nor the judgements c. That is neither the morall ceremoniall nor judiciall lawes Vers 9. Though there were of you cast out into the uttermost part of the heaven yet will I gather them from thence The meaning of these words is that though they were scattercd to the remotest parts of the earth yet God would bring them back from thence but because at the utmost extent of so much of the earth as mans eye can at any time see the heavens seem to touch the earth and to cover it round about as with a half globe hence is this expression of being cast out unto the uttermost part of the heaven Vers 11. Prosper I pray thee thy servant this day and grant him mercy in the sight of this man That is Artaxerxes who was but a man though a king and therefore his heart was in Gods hand as other mens are For I was the kings cup-bearer This he addes to shew what interest he had in the king to encourage him to move the king in this businesse CHAP. II. Vers 1. ANd it came to passe in the moneth Nisan in the twentieth yeare of Artaxerxes the king c. Nisan was their first moneth this therefore was some foure moneths after he first hard by Hanani of the distresse of his brethren in Jerusalem which was in the moneth of Chisleu the ninth moneth chap. 1.1 all which time it seemeth he continued weeping and fasting and praying waiting till his turn came of attending in the court in his office of cup-bearer for that this was the cause of his so long silence is me thinks evident First because had he all this while ministred to the king it is likely the king would have discerned his sadnesse and heavinesse before this time And secondly because he would doubtlesse before this have made known his request to the king This moneth Nisan contained part of our March and part of April whence it