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
a sudden not thinking of any such thing as he looked up he saw a man stand before him with a drawn sword in his hand and this was the sonne of God the Angel of the Covenant who now appeared thus to Joshua in the shape of a man to encourage him with assurance that God would fight for him against the inhabitants of the land and particularly to give him directions what course he should take against Jericho as we may see in the following chapter vers 2. where of this man thus appearing to Joshua it is said that the Lord or Jehovah said unto Joshua See I have given into thy hand Jericho c. Vers 14. And he said Nay but as a Captain of the host of the Lord am I now come That is not for your adversaries am I here but as a Captain of the Israelites to fight for them Vers 15. Loose thy shoe from off thy foot c. See the note upon Exod. 3.5 CHAP. VI. Vers 2. ANd the Lord said unto Joshua c. Who now appeared to Joshua in the shape of an armed man as was said before chap. 5.13 Vers 3. And ye shall compasse the citie all the men of warre and go round about the citie once c. This no doubt they were enjoyned to do at such a distance from the walls that they might not be in danger of any arrows or other things which the inhabitants might shoot at them That which is most worthy our enquiring in this course which the Lord here prescribes for the taking of Jericho is why the Lord would have such means used for the effecting of this as were not onely so unlikely to effect it but also so absurd and ridiculous in the eye of reason what likelihood was there in humane judgement that their tracing about the city once every day for six dayes together and seven times the seventh day or that the Priests blowing with trumpets of rams-horns and the shouting of the people should batter down the walls of so strong a city yea the appointing of trumpets of rams-horns for the Priests had above all the rest a shew of ridiculousnesse Had they made use of the silver trumpets of the Sanctuary there had been both more state and a better ground of hope in the sounding of those sacred signes of Gods presence amongst them but these trumpets of rams-horns might seem onely fit to move laughter for a work of such importance as they had now in hand But to all this now it may be answered First that hereby the Lord made it manifest beyond all exception that it was he onely that delivered the city into their hands The lesse they did herein the lesse cause had they to ascribe any thing to their own wisdome or valour and the more ridiculous the means were that were used the more evident it was that the work was not done by any power of the means but by the sole power of God Secondly that hereby the almighty power of God was the more magnified who could effect such great works by such unlikely and simple means for this did discover plainly how farre the power of God did surpasse the reach of mans wisdome even that as the Apostle speaks 1. Cor. 5.25 The foolishnesse of God is wiser then men and the weaknesse of God is stronger then men And thirdly that the more absurd and simple the means appointed were in reason the better was the faith of Gods people tryed whether they would in confidence of Gods promise do what he enjoyned them however strange it might seem to them and would become fools that they might be wise as the same Apostle speaks 1. Cor. 3.18 So that we see the Lord did in great wisdome prescribe this course for the taking of Jericho which reason was like to scorn and deride yea and herein we have besides an observable figure of Gods subduing the world to Christ our Joshua or Jesus in these dayes of the Gospel For as by trumpets of rams-horns that is by the foolishnesse of preaching for so carnall men judge of it 1. Cor. 1.21 doth the Lord beat down all the strong holds and fortifications of Satan raised in mens hearts even every high thing that exalts it self against the knowledge of God bringing into captivity every thought to the obedience of Christ 2. Cor. 10.4 5. That which the world counts foolishnesse 1. Cor. 1.23 We preach Christ crucified to the Jews a stumbling block and to the Greeks foolishnesse it proves the mighty power of God unto salvation to those that believe and thus hath God provided that all the glory should redound to him and not unto his instruments the preachers of the Gospel We have this treasure in earthen vessels that the excellency of the power may be of God and not of us 2. Cor. 4.7 Thus shalt thou do six dayes c. Six dayes together once a day are the Israelites here appointed to march about Jericho in a solemn manner as is afterwards expressed and on the seventh day vers 4. they were to do it seven severall times this doubtlesse was to exercise the faith and patience of the people It had been as easie for God to have caused the walls of Jericho to fall at the first dayes compassing the citie as after seven dayes toyl but thus God loves to try the faith and patience of his people to see whether they will wait for the accomplishment of his promises when they are not presently fulfilled As for their marching about the citie on the sabbath day which must needs be granted because they did it seven dayes together we need not stumble at it for Gods precept is the rule of righteousnesse nor can men sinne in doing what God hath commanded Vers 5. And it shall come to passe that when they make a long blast c. See the note upon Exod. 19.19 And the wall of the citie shall fall down flat c. But how was it then that Rahabs house did not fall together with the wall for it is expressely said before Chap. 2.15 that her house was upon the wall and she dwelt upon the wall and yet after the wall was fallen it is said vers 22. of this chapter that Joshua commanded the two men that he had formerly sent to spie out the countrey to go into the harlots house and to bring her out and all that she had Now to this I answer that doubtlesse therefore all the wall about the city did not fall but onely that part of the wall over against which the Israelites were in a long train when they had compassed the city the last time that so they might go up every man right from the place where they were and enter at this breach into the citie And indeed this makes the fall of the citie wall the more strange and miraculous Vers 9. And the armed men went before the priests that blew the trumpets and the rereward came after the ark I doubt not but
in the city is evident vers 24. All the Israelites returned unto Ai and smote it with the edge of the sword Vers 17. And there was not a man left in Ai or Bethel c. It seems Bethel being but a little town and confederate with Ai the inhabitants at the first approch of the Israelites had forsaken it as having no hope to be able to keep it and had added their power to that of Ai to make that the stronger And hence Bethel is also mentioned with Ai the text telling of us that there was not a man left that is a souldier neither in Ai or Bethel because from Bethel they were come to Ai and now altogether were gone out in the pursuit of the Israelites Yet if we consider how closely the ambush of the Israelites might be laid in some woods or some other places of covert betwixt Bethel and Ai I see not why we may not conceive that the Garrison of Ai seeing the Israelites fly again either by post sent thither or by some signe given them called forth the men of Bethel to joyn with them in the pursuit of the Israelites How Bethel came to be long after this in the possession of the Canaanites see the note upon Judg. 1.24 Vers 18. And the Lord said unto Joshua Stretch out the spear that is in thine hand towards Ai. This God enjoyned him to do as a signe to the people that they should now make a stand and with assurance that God would deliver the city into their hand should now again make head against the enemie from whom they had seemed to fly as even in these times the captain stretching forth his spear or staffe upon the face of the enemie is a signe to the souldiers of reinforcing the battell Vers 19. And the ambush rose quickly out of their place and they ranne as soon as he had stretched out his hand How they that lay covertly in the ambush on the West side of the city should among so many thousand discern Joshua his spear stretched out now especially when by a seeming flight they had drawn the enemie so farre from the city I cannot conceive and therefore I rather think that upon this signe given by Joshua his souldiers gave a shout or the musicall instruments gave warning for reinforcing the battell and hereby the spies knew it was time to enter the city Vers 19. And they hasted and entered into the city and took it and hasted and set it on fire That is some house in the city that by the smoke thereof the Israelites might perceive the city was taken See the following note Vers 24. All the Israelites returned unto Ai and smote it with the edge of the sword That is the men and women and children left in the city for they had before onely set fire on some one place of the city that thereby it might be known they had taken it but now upon Joshuas coming after they had slain those in the field they entered the city slew all that were found in it took away the spoyl and then burnt the city wholly with fire to the ground vers 28. Vers 25. And so it was that all that fell that day both of men and women were twelve thousand even all the men of Ai. That is say some Expositours twelve thousand of the men of Ai besides those of Bethel that joyned with the men of Ai vers 17. against the Israelites of whom how many were slain it is not expressed But because the number of the slain were taken by the Israelites who could not distinguish betwixt those of Ai and those of Bethel even those of Bethel might well be comprehended in those words even all the men of Ai because they were slain in this expedition of the Israelites against Ai. Vers 26. And Joshua drew not his hand back wherewith he stretched out the spear c. But still with his spear stretched forth led them on upon the chase and slaughter of their enemies Vers 28. And Joshua burnt Ai and made it a heap for ever even a desolation unto this day It is evident that in the dayes of Nehemiah this citie Ai was built again because we find it named Neh. 11.31 amongst the cities that Benjamin dwelt in though indeed it be not there called Ai but Aijah and therefore by this word for ever is meant onely as in many other places of Scripture a long time As for that clause even a desolation to this day see the notes upon chap. 3.9 Vers 29. And the King of Ai he hanged upon a tree untill the even tide Joshua was to execute Gods vengeance upon these inhabitants of Canaan now as the kings were most deeply ingaged in the abominations of the land through whose neglect of justice they became the more rife so the greatest severity he still shows against them And as soon as the sunne was down Joshua commanded that they should take his carcase down from the tree See the note upon Deut. 21.23 And cast it at the entring of the gate of the city c. Where was the place of judgement that the very place where he was buried with a heap of stones raised upon him might intimate the justice of God in thus punishing him that took no care to punish the wickednesse that was dayly committed amongst his people Vers 30. Then Joshua built an altar unto the Lord God of Israel in mount Ebal c. That is about this time Moses had before his death charged the Israelites that when they came into the land of Canaan they should build a monument of great stones and write the law thereon and that at the same time they should build an altar of whole stones and offer sacrifices thereon and that on mount Gerizim and mount Ebal where this was to be done the people should in a solemn manner give their consent to certain blessings and curses that should be read in their hearing as we may reade in the 27. Chapter of Deuteronomy Here therefore the story relates now how Joshua did what Moses had commanded them But why did he do it now or how could he do it now since they were not yet come to mount Gerizim and mount Ebal I answer Some affirm that these mountains were nigh to Ai and Bethel and others say That though this story be inserted in this place yet it was done long after the taking of Ai. But because it is generally held and not without just ground that Gerizim was in the tribe of Ephraim which was much further up into the countrey and withall that this word then immediately following the story of taking Ai Then Joshua built an altar unto the Lord c. seems plainly to imply that this was done much about this time therefore I rather conceive that after the sacking of Ai Joshua finding the way to these mountains clear and open by reason of the terrour wherewith the enemies were stricken took this opportunity
fewer then when they were numbred the first time at their first coming out of Egypt but for this we must know that though the tribe of Ephraim was so much decreased at that last numbring of the people yet since that time under the government of Joshua they might be greatly encreased again but however though at that time the sonnes of Ephraim were eight thousand fewer then when they came out of Egypt yet even at that time on the other side of the tribe of Manasseh there were twenty thousand and five hundred more then at the first numbring Num. 26.34 and therefore the sonnes of Joseph speaking here of themselves joyntly together both Ephraim and Manasseh they might well say they were a great people and that God had greatly blessed them in regard of their number Vers 15. And Joshua answered them If thou be a great people then get thee up to the wood countrey c. Thus he covertly retorts their plea upon them as making more for him then for them for sayes he being a great people the more able art thou to drive the Canaanites out of those parts allotted you for your proportion and the more shame is it that you should let them alone and yet complain of the narrownesse of your lot Get thee up saith Joshua to the wood countrey and cut down for thyself there in the land of the Perizzites and the giants that is cut down the woods and drive out and destroy the inhabitants that lurk there in their fastnesses and strong holds and then if mount Ephraim be to narrow for thee that is the mountains out of which the Canaanites are already expelled whereof you have the possession at present you may by this means have land enough to dwell in and need not complain that your portion is too streight for you It is likely that when the sonnes of Joseph came to make their complaint to Joshua they assured themselves that they should find the more favour because he was of the tribe of Ephraim But in a point of justice we see they found Joshua farre from yielding to them in the least degree upon that ground Vers 16. And the children of Joseph said The hill is not enough for us c. These first words seem to have been spoken with some kind of anger and discontent Joshua had told them what they should do if mount Ephraim were too narrow for them now as men discontented are wont to do they snap at those last words of Joshua yes say they the hill is not enough for us meaning that mount Ephraim whereof Ioshua had spoken and then they adde And all the Canaanites that dwell in the land of the valley have chariots of iron as if they should have said Whereas you call upon us to enlarge our dwellings in the wood countrey by cutting down the wood by expelling and destroying the Perizzites and the giants that dwell there you may know that this we cannot do and that because the valleys we must passe through ere we can come to that mountainous wood countrey which you referre us to are inhabited by the Canaanites that have chariots of iron so that there is no hope for us to prevail over them This I conceive to be the best exposition of this place Yet some understand those first words The hill is not enough for us of that mountainous wood countrey to which Ioshua had referred them for the enlarging of their dwellings and so conceive the scope of this reply of the sonnes of Ioseph to be that even that mountainous countrey if they had it in their possession would not be enough for them and for the valleys there was no hope to subdue them because the Canaanites that dwelt there had chariots of iron that is as all Expositours agree chariots whose wheels were armed with sythes as I may say or hooks of iron wherewith when they broke in amongst their enemies they must needs mightily tear cut and mow down those that stood in their way and indeed these chariots could onely be usefull in the valleys and plains in the mountains and wood countreys they could not be used Vers 17. And Joshua spake unto the house of Joseph even to Ephraim and to Manasseh saying Thou art a great people c. As if he should have said What I answered before I must answer again Thou art a great people by thine own confession and hast great power and therefore besides Gods promise ye have otherwise no cause of distrust thou shalt not have one lot onely that is thou shalt if thou wilt not be failing to thy self prevail over those places and then thou shalt find the portion allotted thee is more then one lot fully enough for two such numerous tribes Vers 18. But the mountain shall be thine for it is a wood and thou shalt cut it down and the outgoings of it shall be thine c. That is not onely the mountain shall be thine which when thou hast cut down the wood will be found good ground but also the outgoings of it that is the valleys round about the mountains shall be thine too CHAP. XVIII Vers 1. ANd the whole congregation of the children of Israel assembled themselves together at Shiloh and set up the Tabernacle c. No doubt God appointed them to remove the Tabernacle to Shiloh so much may be gathered from that which is said Deut. 12.5 But unto the place which the Lord your God shall chuse out of all your tribes to put his name there even unto his habitation shall ye seek and thither thou shalt come as also Ier. 7.12 where it is plainly called the place where God set his Name at the first Hitherto both camp and Tabernacle had been in Gilgal a place in the very first entrance into the land of Canaan now they removed further into the land both the camp vers 9. And the men went and passed through the land and described it by cities into seven parts in a book and came again to Joshua to the host at Shiloh and the tabernacle as is here expressed both as a manifest signe of their taking possession of the land they had conquered and for the more convenient coming of the people to the tabernacle to worship And Shiloh God appointed to be the place a city in Ephraim therein God honouring Ioshua the ruler of the people who was of this tribe and withall it was brought nearer to the place which God had decreed to be the settled place of his worship to wit Ierusalem from this time therefore the people was bound to the strict observation of the Ceremoniall Law Deut. 12.8 9 10 11. Ye shall not do after all the things that we do here this day every man what is right in his own eyes For ye are not as yet come to the rest and to the inheritance which the Lord your God giveth you But when ye come over Jordan and dwell in the land which the Lord your God giveth
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
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
he calls him by way of contempt as when they called David the son of Jesse in a way of sleighting him Vers 15 Did I then begin to enquire of God for him Be it âarre from me c. That is this was not the first time that I have enquired of the Lord for him and what I have done without blame at other times what cause had I to question the doing of it now so that it is clear that I intended no such evil in this as is now suspected had I done it now onely when it seems there was some jealousie of David it had been another matter but to intend the aiding of one that should rise up against my Lord and Sovereigne was never in my heart be it farre from me saith he that is God forbid I should have such a thought in my heart Vers 16. And the king said Thou shalt surely die Ahimelech thou and all thy fathers house Thus he that was so pitifull that he would needs spare Agag whom God had commanded him to destroy was now so hard hearted that he could command eighty and five of the Lords Priests to be slain in his sight and afterwards the citie to be destroyed and all that was in it old and young and never be troubled at it Vers 18. And Doeg the Edomite turned and he fell upon the Priests and slew on that day fourescore and five persons that did wear a linen Ephod Thus that which the Lord had threatened against the house of Ely chap. 2.31 32. was in part fulfilled for of that family these priests were Vers 19. And Nob the city of the Priests smote he with the edge of the sword c. The Tabernacle was at this time in Nob as is before noted ver 1. and therefore it is probable that upon the occasion of destroying this city at this time the Tabernacle was removed from hence to Gibeon where it continued to the dayes of Solomon 2. Chron. 1.3 So Solomon and all the congregation that was with him went unto the high place that was in Gibeon for there was the Tabernacle of the congregation of God c. Vers 20. And one of the sonnes of Ahimelech the sonne of Ahitub named Abiathar escaped and fled after David To wit to Keilah chap. 23.6 This Abiathar was he that succeeded his father Ahimelech in the place of high Priest and continued in that place and office till he was removed by Solomon 1. Kings 2.27 Vers 22. And David said unto Abiathar I knew it that day when Doeg the Edomite was there c. The meaning of this is that his heart misgave him that it would be so when he saw Doeg there CHAP. XXIII Vers 1. THen they told David saying behold the Philistines fight against Keilah c. Keilah was in the land of Judah Josh 15.44 Being therefore now invaded by the Philistines their near neighbours because David lay with his men not farre from them in the forrest of Hareth chap. 22.5 and so might afford them that speedy succour which Saul could not it seems that some body from them or in their behalf acquainted him with this and desired his help Vers 2. Therefore David enquired of the Lord saying Shall I go and smite these Philistines Though David could not but be willing to approve his faithfulnesse both to Saul and his countrey by seeking to help them against the Philistines and might well think that God would approve his fighting against Gods enemies in the defence of his people yet because he was not yet actually king and and used hitherto to go forth against them onely at Sauls command and besides he would not rashly go forth against the Philistines with so little strength as he had now about him without a speciall commission and promise from God therefore he enquired of the Lord. But by whom It is most likely that it was by Gad the prophet of whom mention is made before that he was with David chap. 22.5 for ââ seems by verse 6. that Abiathar came not to him with the Ephod till he was come to Keilah but of this see the note there Vers 3. And Davids men said unto him Behold we be afraid here in Judah c. In this speech of theirs they labour to discourage David from going to Keâlah for say they being here in Judah that is in the midst of the land of Jâââ we are in continuall jeopardy and fear to wit least Saul or any of his troops shâââ come upon us how much more dangerous must it then needs be for us to go agâââ such a potent enemy as the Philistines and that even in the borders of their ãâã where we may happely be hemmed in with the Philistines before and Saâââââis men behind us Vers 4. Thou David enquired of the Lord yet again Though David ãâã âââly satisfied upon his first enquiring of God having received that expresse ãâã ãâã and smite the Philistines and save Keilah yet because his men were ãâã credulous and fearful for their better satisfaction and encouragement he enquired again Vers 5. So David and his men went to Keilah and fought with the Philistines and brought away their cattell c. That is either the cattell which they had brought out of their own countrey for the provision of their armies for Keilah lay close upon the land of the Philistines or the cattell which the Israelites found in Palestina the land of the Philistines when having vanquished them at Keilah they chased them a while in their own countrey Vers 6. And it came to passe when Abiathar the sonne of Ahimelech fled to David to Keilah that he came down with an Ephod in his hand Which was more then if many thousand souldiers had come to David for this bringing of the Ephod to him was a visible pledge that God had totally forsaken Saul and would be with him to direct him in all his wayes yea and some conceive also that this is here the rather expressed to let us know how David enquired of the Lord as in the foregoing verses it is twice said he did namely by the preists wearing the Ephod according to the judgement of Urim and Thummim for by Abiathars coming to David to Keilah they understand onely that he came to David when he was near about Keilah Vers 9. And David knew that Saul secretly practised mischief against him This word secretly makes it manifest that though Saul called the people together to besiege David his men as it is said in the foregoing verse that is with a purpose so to imploy them yet he did not openly professe that but pretended he raised those forces to fight against the Philistines Vers 11. And the Lord said He will come down That is if thou stayest here for that it was which David desired to know whether if he stayed in Keilah Saul would come against him and doubtlesse had he stayed he would have come against him for God knows future contingent things
the youth of his sonne he should attempt any thing against him after his decease and therefore gave astrict charge to Solomon to watch over him narrowly and to take some occasion to cut him off Vers 9. But his hoar head bring thou down to the grave with bloud How this order which he gave to Solomon to bring down his hoar head with bloud to the grave agreeth with that oath of his to Shimei 2 Sam. 19.23 see there Vers 10. So David slept with his fathers and was buried in the citie of David In 1 Chron. 29.28 it is said that he died in a good old age full of dayes riches and honour here the place of his buriall is named to wit that it was in the citie of David that is in that part of Jerusalem where he dwelt and kept his court and which he had first taken out of the hands of the Jebusites which was thence called the citie of David even the place of his buriall was an honour to him and it seems his sepulchre was strangely preserved notwithstanding Jerusalem was so oft sacked and burnt for it continued unto the Apostles times as the Apostle Peter noted Acts 2.29 Men and Brethren let me freely speak unto you of the Patriach David that he is both dead and buried and his sepulchre is with us unto this day Vers 13. And she said Comest thou peaceably She might easily suspect that Adonijah did even swell with envy against Solomon and against her too because by her means his conspiracy was defeated and therefore when she saw him come in to her she was jealous presently of some plot he had against her and her sonne and thence enquired whether he came peaceably or no. Vers 15. And he said Thou knowest that the kingdome was mine and that all Israel set their faces upon me c. That is in regard that I was king and in a fair way to have had the kingdome settled upon me by the favour of the people who looked upon me as my fathers eldest sonne though I be now but a private subject and content to be so since it was of God that my brother Solomon should reigne I hope you will be willing to afford me what honour a subject may be capable of and will not deny me any reasonable request that I shall make to you how farre Adonijah was from being really convinced that it was of God that Solomon was king or from a quiet submission to the good providence of God therein is evident by the plot he had now in hand to get Abishag to wife that so he might wrest the kingdome from Solomon onely to hide his drift in desiring Abishag to wife he would seem to be fully satisfied concerning Solomons being king the kingdome is turned about and is become my brothers for it was his from the Lord and onely to desire that by considering what great hopes he was fallen from she would compassionate his condition and be the readier to gratifie him in any thing a subject might lawfully desire Vers 17. Speak I pray thee unto Solomon the king c. The onely reason alledged here by Adonijah why he made choice of Bathsheba to get Solomons consent for his marrying Abishag is the great interest she had in the king her sonne for saith he he will not say thee nay but yet considering that there were many others that were of power enough to have obtained any reasonable request of the king for him we may well think that there was another thing that induced him to set her a work in this businesse namely the hope of winning her to undertake his petition indeed accordingly it came to passe though Bathsheba were so wise a woman that her counsel to her sonne is recorded by the spirit of God in the holy Scripture Prov. 31.1 yet she could not discern his drift but being gulled with his fair words and her melting thoughts of compassion towards him she undertook that suit of his whereby he thought to undermine her sonne and at last to shoulder him out of the throne Vers 21. And she said Let Abishag the Shunammite be given to Adonijah thy brother to wife Thus she intimates that because he was his brother forgetting what was past he should do well to gratifie him in any reasonable request Vers 22. Ask for him the kingdome also for he is mine elder brother even for him and for Abiathar c. There is nothing in the text whence we can certainly conclude whether Adonijah had a purpose again to wrest the kingdome from Solomon and had for that cause by the advise of his confederates Abiathar and Joab sought to obtain Abishag to wife yet it may seem probable first by the strangenesse of the suite that he should desire her to wife who had lain either as his wife or concubine in the bosome of his own father secondly by Solomons severe proceeding against him for though by an ordinary way of providence he might have suspected that Adonijah had some plot in this suit of his yet because he did so certainly conclude of it that presently without any more ado he adjudged him to death this mâkes it most probable that the drift of Adonijah was discovered to Solomon by a speciall instinct of the spirit of God and thirdly by Joabs flying to the altar upon this and not before vers 28. however it is evident that Solomon took it so to wit that by the friends Abishag had gotten whilest she lay in his fathers bosome he hoped to increase his faction and happely also by marrying a wife of the deceased king to strengthen his crakt title and that because it was still the successours right to have the deceased kings concubines 2. Sam. 12.8 And I gave thee thy masters house and thy masters wives into thy bosome c. Ask for him saith he the kingdome also as if he should have said this is it which he looks after and with him Joab and Abiathar too having already the plea of being the elder brother and Abiathar the high priest and Joab the Generall on his side if he could strengthen himself also by this marriage then he would not fear to shew himself and to obtain his desire Vers 23. Then king Solomon sware by the Lord. That his mother might not interpose any further in the businesse Vers 24. As the Lord liveth which hath established me and set me on the throne c. That is as surely as the Lord liveth who hath done this for me so surely shall Adonijah be put to death and that this day there must be no delay in a matter of such danger though Solomon had beforehand promised his mother to grant her request yet his intention was therein onely to grant her any reasonable request and therefore not thinking that any tie to intangle him for the granting of that which might prove the ruin both of himself and her in stead of satisfiing her desire he took on
yeare he did and Asa his sonne succeeded him yet having reigned two years complete and somewhat more it is said here that he reigned three years in Jerusalem And his mothers name was Maachah the daughter of Abishalom Rehoboam had eighteen wives and sixty concubines by whom he had eight and twenty sonnes and sixty daughters but amongst all his wives he loved this Maachah the mother of Abijam best and therefore allotted him to succeed him in the throne 2. Chron. 11.18 23. elsewhere she is called Michaiah the daughter of Uriel of Gibeah 2. Chron. 13.2 and Maachah the daughter of Absalom 2. Chron. 11.20 Some therefore conceive that she was the daughter of Tamar the onely daughter of Absalom whose husband this Uriel of Gibeah was so she was the daughter of Uriel and withall the daughter that is the grand-child of Absalom And this they judge the more probable because the mother of Absalom was called Maachah 2. Sam. 3.3 but indeed the most Expositours hold that it was not Absalom Davids rebellious sonne of whom she was descended but another of that name called also Abishalom as here we have it Vers 3. And he walked in all the sinnes of his father c. That is of Rehoboam whereby it is evident that though Rehoboam and his princes humbled themselves before the Lord upon the preaching of Shemaiah to them when the king of Egypt made such a dangerous incursion into the land of Judah 2. Chron. 12.6 yet when the king of Egypt was out of his land he soon returned to his former evil wayes and so his sonne after him trod in his steps Vers 5. Because David did that which was right in the eyes of the Lord and turned not aside c. That is he did not wittingly and presumptuously do any thing wherein he did openly and scandalously turn aside from that which God had commanded him especially in the point of his government save onely in the matter of Uriah Vers 6. And there was warre between Rehoboam and Jeroboam all the dayes of his life In the story of the reigne of Abijam this is inserted concerning the continuall warre which was betwixt his father Rehoboam and Jeroboam to intimate that the cause of the warre betwixt Abijam and Jeroboam was the old quarrell about the rending away of the ten tribes this quarrell was not yet appeased there was for this continuall warres betwixt Jeroboam and the house of Solomon first in the dayes of Rehoboam the father and afterward in the dayes of Abijam his sonne Vers 7. Now the rest of the acts of Abijam c. See the note chap. 14.19 Some of these acts we have also recorded in the sacred Chronicles as his marrying foureteen wives by whom he had two and twenty sonnes and sixteen daughters 2. Chron. 13.21 but especially that famous battell which he fought with Jeroboam wherein with foure hundred thousand men he encountred and beat Jeroboam that had in his army eight hundred thousand and slew of them five hundred thousand and then being master of the field recovered Beth-el Jeshanah and Ephraim from him Vers 10. And fourty and one yeares reigned he in Jerusalem A long reigne which was no doubt by the speciall providence of God that he might have the more time to reform a kingdome so exceedingly out of order as his was when he first came to the crown And his mothers name was Maachah c. That is his grand-mothers see vers 2. Vers 12. And he took away the Sodomites out of the land To wit all that he could discover but some remained till his sonne Jehoshaphat came to the crown and then he removed them chap. 22.46 Vers 13. And also Maachah his mother even her he remooved from being queen c. That is from being queen regent for how else she should be remooved from being queen I cannot conceive Abijam the father of Asa sitting in the throne not full three yeares complete it is most probable that Asa was very young when he came to the crown and that hereupon Maachah his grandmother once the wife of Rehoboam his mother happely being dead was made queen regent during the kings minoritie but then Asa coming to some ripenesse of yeares and being well affected in matters of religion an enemy to the idolatry that was in the land and desirous to promote the true worship of God a thing the more wonderfull because he was trained up under such a guardian because his grandmother had set up some new abominable idol in a grove and that perhaps contrary to his command despising his youth and exalting her self because of her power as queen regent he took courage and assuming the government into his own hands deposed her from being queen regent any longer and withall he destroyed her idol and burnt it by the brook Kidron which is expressed thus 2. Chron. 15.16 Asa cut down her idol and stamped it and burnt it at the brook Kidron Vers 14. But the high places were not removed That is the high places wherein the people served and worshiped the god of Israel those high places which were dedicated to the worship of strange gods he took away 2. Chron. 14.3 but these wherein the true God was worshiped he removed not either for feare of the people or because he conceived there had been no great hurt in them since of old yea in the dayes of David the people had been inured to worship there as for the high places which Solomon built in mount Olivet see the note upon the 2. King 23.13 Neverthelesse Asa his heart was perfect with the Lord all his dayes That is the whole bent of his heart was sincerely to do what God required though through ignorance or the prevailing of his corruptions he many times did that which was not approveable but evil in Gods sight and though many of his people sacrificed in the high places yet it was altogether without his approbation Vers 15. And he brought in the things which his father had dedicated c. To wit silver gold and vessels 2. Chron. 15.18 It may be probably conceived that great victory in the battel which he fought with Jeroboam 2 Chron. 13.17 but not living to perform his vow his sonne Asa did it for him adding somewhat more of his own free gift Vers 16. And there was warre between Asa and Baasha king of Israel all their dayes The first ten yeares of his reigne he enjoyed peace 2. Chron. 14.1 In his dayes the land was quiet ten yeares the courage and the strength of the ten tribes being much abated by that great overthrow which Abijam his father had given them and in this time Asa reformed those things that were out of order concerning matters of religion and withall fortified many cities and other places providing for the troubles of warre in the leisure of peace 2. Chron. 14.2 7. when those ten years of peace were expired in which time Jeroboam died and Nadab his sonne was slain by
Libnah a citie in his own countrey and then no wonder though he stayed not to prosecute his victory in the land of Edom. Then Libnah revolted at the same time Libnah was a great citie within Judah one of the royall cities of Canaan when Joshua entred it Josh 10.29 30 It was by him given to the priests the sonnes of Aaron Josh 21.13 and now it rebelled against Joram because he had made such innovations in Religion and forced the people to idolatry as is expressed 2. Chron. 21.10 11. which no marvell though the Levites were least able to endure It is much indeed that one citie alone should venture upon such an attempt but perhaps the kings absence whilest he was in Edom and the discontent of the people yea perhaps some correspondence they might have with the Philistines who ere long invaded the land 2. Chron. 21.16 17. gave them hope of abettors and how they sped in the conclusion the Scripture expresseth not Vers 24. And Joram slept with his fathers and was buried with his fathers in the citie of David Before his death there was a prophesie in writing delivered him from Elijah the Prophet 2. Chron. 21.12 which threatned both his people his children his wives and his own body and immediatly what was threatned came to passe for first the Philistines and Arabians brake into Judea took the kings house made spoil of his goods and slew or carried away all his children save the youngest onely and then afterwards the Lord smote him with a grievous disease in his bowels which left him not till his guts fell out and being dead he was obscurely buried in the citie of David but not in the sepulchres of his Ancestours the kings of Judah and that without the lamentations and solemnities that had been used in other princes funeralls 2. Chron. 21.16 All the time of this kings reigne another king of the same name reigned in Israel to wit Joram the sonne of Ahab his brother in law And Ahaziah his sonne reigned in his stead He is elswhere called Jehoahaz 2. Chron. 21.17 and Azariah 2. Chron. 22.6 He was the youngest sonne of Joram for all the elder sonnes were slain or carried away by the Philistines 2 Chron. 21.17 In S. Matthews catalogue of the kings of Judah it is said Matth. 1.8 that Jehoshapoat begat Joram and Joram begat Ozias and so this Ahaziah who succeeded Joram and Joash who succeeded Ahaziah 2 Kings 11.2 and Amaziah who succeeded Joash 2. Kings 12.21 and was the father of Ozias are quite left out but this I conceive was onely because the Evangelist resolving to distribute the Ancestours of Christ into three severall ranks according to the three great changes that had happened in the state and finding just fourteen in the first rank from Abraham to David he laboured to reduce the other ranks to the same number too as knowing that equall numbers are a help to the memory and so to make just fourteen generations in that rank also from David to the captivitie he leaves out Ahaziah Joash and Amaziah and them perhaps rather then others because they were the next from Ahab by Athaliah the daughter of Ahab and wife of Joram Vers 25. In the twelfth yeare of Joram the sonne of Ahab king of Israel c. Yet chap. 9.29 it is said that he began to reigne in the eleventh yeare of Joram king of Israel which is because the yeare of Ahaziahs reigne did concurre with the latter end of the eleventh and the beginning of the twelfth yeare of Joram king of Israel Vers 26. Two and twentie years old was Ahaziah when he began to reigne c. In the 2. Chron. 22.2 it is said that he was two and fourty years old when he began to reigne we may reconcile this thus that he was two and fourty years old when he began to reigne alone by himself but that he was made king also when he was but two twenty years old his father yet living but then that must be granted which is before noted upon 1. Kings 22.42 to wit that Asa also was made king in his fathers life time and indeed because this answer may have some strong objections made against it therefore others do rather reconcile these two places thus to wit that those words in 2. Chron. 22.2 Fourty and two years old was Ahaziah when he began to reigne must be understood of the continuance of Omries pedigree who was great grandfather to this Ahaziah Omri reigned as sole king six years 1. Kings 16.23 Ahab two and twenty 1. Kings 16.29 Ahaziah his sonne two 1. Kings 22.51 Joram twelve 2. Kings 3.1 And thus Omries stock continued fourty and two years and therefore it is said that Ahaziah who was of that stock by his mother Athaliah in his two and fourtieth yeare began his reigne But this answer methinks is more unsatisfactory then the other the words in 2. Chron. 22.2 will hardly bear such an interpretation And his mothers name was Athaliah the daughter of Omri king of Israel That is the grandchild of Omri the daughter of Ahab the sonne of Omri vers 18. Vers 27. He was the sonne in law of the house of Ahab That is the sonne of Ahabs sonne in law to wit the sonne of Joram by Athaliah Ahabs daughter yet perhaps even he also by his mother Athaliahs perswasion married a daughter of the house of Ahab though by another wife Joash was born who succeeded him in the throne chap. 12.1 Vers 28. And he went with Joram the sonne of Ahab to the warre against Hazael the king of Syria in Ramoth Gilead Toward the latter end of his reigne Joram king of Israel undertook the recovery of Ramoth Gilead out of the hands of Hazael then king of Syria which Ahab his father had formerly attempted with ill successe and Ahaziah the king of Judah his sisters sonne joyned with him in that expedition as Jehoshaphat had formerly done with Ahab Vers 29. And king Joram went back to be healed in Jezreel of the wounds which the Syrians had given him at Ramoth c. That is Ramoth Gilead having wonne the town and then manned it strongly leaving the chief of his army there behind him with his captains of whom Jehu was the chief he withdrew himself to Jezreel to be cured of the wounds which he received in this siege of Ramoth Gilead See the note chap. 9.14 CHAP. IX Vers 1. ANd Elisha the prophet called one of the children of the prophets and said unto him Gird up thy loins c. That is prepare thy self and go with speed the excution that was to be done by Jehu upon the house of Ahab was to be dispatched presently whilest Jehu had the army with him at Ramoth Gilead and Jehoram was gone from thence to Jezreel and therefore the prophet that was to give him his commission was sent with such speed which may also be the reason why aged Elisha went not himself but sent one of
a pillar in the Temple for the king to stand on of which see the note chap. 11.14 and therefore 2. Chron. 34.31 it is said of Josiah that he stood in his place And all the people stood to the covenant That is they consented to renew their covenant with God and promised that they would do according to the covenant Vers 4. And the king commanded Hilkiah the high priest c. Josiah did begin to purge Judah and Jerusalem from the high places and the groves and the idols which the people had worshiped in the twelfth yeare of his reigne which was six years before the book of the law was found 2. Chron. 34.3 but upon his hearing of those grievous threatnings in the book of the law against idolatry he now proceeded further and perfected that work of reformation which was then began and therefore it is that in the Chronicles the penman of the sacred historie undertaking to relate the reformation that Josiah wrought in the twelfth yeare of his reigne he addes also what was done afterward when the book of the law was found and on the other side speaking here how he suppressed idolatry upon the hearing of the law he joynes also many things which were done of the same nature in the twelfth yeare of his reigne that all his zealous acts in rooting out idolatry might be related together As here that he commanded Hilkiah the high priest and the priests of the second order c. to bring out all the idolatrous trash that was in the Temple where by the priests of the second order may be meant the inferiour priests called priests of the second order with respect to the high priest or rather the first two chief priests of the two stocks of Eliazer and Ithamar of whom see the note 2. Sam. 8.17 Some Interpreters understand it of the priests of the order of Jedaiah the second of those twenty foure orders of the priests appointed by David 1. Chron. 24.1.7 but it is hard to say why they should be employed in purging the Temple rather then the rest of the priests And he burnt them without Jerusalem in the fields of Kidron and carried the ashes of them unto Beth-el Therewith to defile the prime seat of Jeroboams idolatry and withall to expresse his detestation of these idols and that idolatry there first erected from whence the infection had overspread the whole land and had been the main cause of all the evil that was fallen upon the people of God By the Law whatever touched the graves of dead men it was unclean and thus he manifested his detestation of these idolatrous monuments and that he esteemed them as most filthy things fiâ onely for such unclean places Nor need it seem strange that Josiah should have this power in Beth-el which was a citie of Samaria the kingdome of the ten tribes for first Abijah the sonne of Rehoboam had long since taken Beth-el from Jeroboam and annexed it to the kingdome of Judah 2. Chron. 13.19 And Abijah pursued after Jeroboam and took cities from him Beth-el with the towns thereof and so perhaps it had ever since continued and secondly it seems that the greatest part of the kingdome of Samaria was at this time under the dominion of Josiah whence is that vers 19. And all the houses also of the high places that were in the cities of Samaria which the kings of Israel had made to provoke the Lord to anger Josiah took away and did to them according to all the acts that he had done in Beth-el of which two reasons probable enough may be supposed for first it may be after the flight and death of Sennacherib when Merodach opposed himself against Esar-haddon his son Hezekiah took aduantage of this faction in the North and laid hold upon so much of the kingdome of Israel as he was able to people or secondly perhaps the same reason that moved the Babylonian king to set Manasseh free when he was his prisoner in Babylon did also perswade him to give him with his libertie the dominion of the greatest part of the countrey of Samaria to wit that he might defend these territories against the Egyptian who begun in these times with great power and successe to oppose the Babylonians and indeed the earnestnesse of Josiah in the king of Babels quarrel notwithstanding the kings of Judah had so long held great amitie with those of Egypt 2. Chron. 35.20 21 22. doth argue that the composition which Manasseh had made with that king or his Ancestour was upon such friendly terms as required not onely a faithfull observation but also a thankfull requitall Vers 5. And he put down the idolatrous priests whom the kings of Judah had ordained to burn incense c. The word in the originall here translated idolatrous priests is Chemarim and because we find them mentioned Zeph 1.4 as distinct from the priests I will cut off the remnant of Baal from this place and the name of the Chemarims with the priests therefore many Expositours hold that they were certain ministers of their idolatry different from the priests such as the monks are among the papists or at least that they were a peculiar sort of priests so called either because they wore black or coloured garments or because they lived a retired life in cells and cloisters or because of their fierie zeal and fervencie in their Religion or because they were peculiarly employed in burning incense Vers 6. And he brought out the grove from the house of the Lord c. By the grove is meant either the image or similitude of a grove which was hanged up in the Temple or rather a very grove which idolatours for devotion had planted near unto the Temple contrary to the commandment of the Lord Deut. 16.21 Thou shalt not plant thee a grove of any trees near unto the altar of the Lord thy God which therefore Josiah did now cut down and removed from the Temple burning it at the brook Kidron without Jerusalem and then cast the powder thereof upon the graves of the children of the people to wit both in contempt of the idols and in reproch of those that had worshipped them in their lives for this is plainly implied 2. Chron. 34.4 Vers 7. And he brake down the houses of the sodomites that were by the house of the Lord c. These Sodomites ãâã were kept and maintained not onely for the satisfying of mens unnaturall lust but also for the honour of their idol-gods whom they thought pleased with such horrid uncleannesse and therefore were their houses built close to the Temple and here the women wove hangings for the grove with which hangings they compassed in many severall places in the groves as so many severall tents and chappelsâ darker the fitter for those horrid deeds of darknesse which were there done for there they worshipped their idols and defiled themselves with all kind both of spirituall and bodily uncleannesse Vers 8. And he brought
all the priests out of the cities of Judah and defiled the high places c. To wit by beating down their altars c. and turning the places to prophane and unclean uses or doing something to them which in the judgement of those that esteemed them sacred must needs render them unfit for any sacred imployment as by burning dead mens bones in them vers 14. or any thing of the like nature And brake down the high places of the gates that were in the entring of the gate of Joshuah the governour of the citie c. It is very probably thought by some Expositours that these high places of the gates were high places built for the worship of some tutelary gods whom they esteemed the Gods that were the guardians and protectours of their citie which were therefore erected nigh to the gate of Joshua the governour of the citie that is one that was at that time the chief captain or the chief Magistrate of Jerusalem now the breaking down of these high places is particularly expressed to shew that Josiah regarded not the greatnesse of any that had any speciall interest in any idolatrous monuments but suppressed them all Vers 9. The priests of the high places came not up to the altar of the Lord in Jerusalem but they did eat of the unleavened bread c. These priests were such as were of the linage of Aaron that yet had defiled themselves with the idolatry of the high places where they worshipped the true God in a false manner now though these were deposed from their offices nor were ever suffered more to serve at Gods altar yet they were allowed to eat of the unleavened bread that is of the provision allowed for the maintenance and nourishment of the priests Vers 10. And he defiled Tophet c. This Tophet was a high place on the east side of Jerusalem in a very pleasant valley called the valley of the children of Hinnom or as it is Josh 15.8 the valley of the sonne of Hinnom where the sacrificed their children to Molech and it was called Tophet as it is generally held from an Hebrew word that signifies a drum or a timbrel either because of the musick and dances which they used at the time of those sacrifices or rather because by the noise of drummes and tabrels they sought at those times to defenâ the eares of the parents that they might not heare the shreekes and cryes of their children and hence it was that the prophet Jeremy threatned that in that very valley there should be a mighty slaughter of the people so that it should be no more called Tophet nor the valley of the sonne of Hinnom but the valley of slaughter Jer. 7.31 32. yea and the prophet Isaiah as in allusion to the shreekes or torments of those that were slain here calls hell Tophet Isaiah 30.33 for Tophet is ordained of old yea for the king it is prepared he hath made it deep and large the pile thereof is fire and much wood the breath of the Lord like a stream of brimstone doth kindle it and so the Evangelist calls hell Gehenna as Mat. 5.22 and so in divers other places as in relation to the Hebrew word Gehinnom that is the valley of the sonne of Hinnom Vers 11. And he took away the horses that the kings of Judah had given to the sunne c. By these horses of the sunne some conceive is meant onely a carved statue or representation of the sunne sitting in a chariot drawn with fiery horses but why is it then distinctly said that he took away the horses and burnt the chariots and that these horses were kept in the suburbs of the citie others conceive that they were horses kept to be offered in sacrifice to the sunne as judging the horse for his swiftnesse a fit sacrifice for the sunne that runnes so swiftly about the earth but for what use then were the chariots more probable therefore it is that they were horses consecrated to the sunne wherewith in chariots either the princes were wont to ride forth when they went to worship the rising sunne or else the image of the sunne was carried about the citie at some certain times for which onely use they were still kept at the charge of the kings of Judah in the suburbs of Jerusalem Vers 12. And the altars that were on the top of the upper chamber of Ahaz which the kings of Judah had made For on the roofs of their houses they used to sacrifice to sunne moon and starres as we see Jer. 19.13 And the houses of Jerusalem and the houses of the kings of Judah shall be defiled as the place of Tophet because of all the houses upon whose roofs they have burnt incense unto all the host of heaven c. Zeph. 1.4 5. I will also stretch out my hand against Judah and upon the inhabitants of Jerusalem and will cut of the remnant of Baal from this place and the name of the Chemarims with the priests and them that worship the host of heaven upon the house tops c. And the altars which Manasseh had made in the two courts of the house of the Lord c. It is expressely said 2. Chron. 33.15 that Manasseh repenting him of his former wickednesse took away all the altars which he had built in the mount of the house of the Lord and in Jerusalem and cast them out of the city but though he cast them out of the city yet his sonne Amon after his death restored them it seems to their former places or if they were demolished and ruined yet at least he built others in their room and yet these which Josiah now did beat to dust are called Manassehs altars because he first set them up in the two courts of the Temple Vers 13. And the high places that were before Jerusalem which were on the right hand of the mount of corruption c. This mount whereon Solomons high places stood was the mount Olivet near unto Jerusalem 1 Kings 11.7 called here the mount of corruption because it was so full of idols wherewith the people had corrupted themselves according to that expression Deut. 32.5 they have corrupted themselves yet it is but a weak conceit to think that Solomons high places erected to these heathen gods had continued to this day as some men hold seeking hence to inferre that Solomon did never repent and turne unto the Lord for what likelyhood is there that neither Asa nor Jehoshaphat nor Hezekiah did meddle with defacing these idolatrous monuments which were doubtlesse in most esteem amongst the people questionlesse Asa that would not spare his grandmothers idol and Hezekiah that brake in pieces the brazen serpent would not suffer these execrable high places to stand undemolished in the very face of the Temple but what these good princes pulled down the idolatrous kings that succeeded in the throne of Jupah did soon set up again and because they were erected as in the room
way of comparing of Jehoshaphat to Ahab we may see by that which follows vers 4. But sought to the Lord God of his father and walked in his commandments and not after the doings of Israel Vers 6. And his heart was lifted up in the wayes of the Lord. That is he became zealous and very couragious in Gods cause and went forward with an high and magnanimous spirit without any basenesse fear or carnall respects Moreover he took away the high places and groves out of Judah The high places whereon the God of Israel was worshipped though contrary to his Law were not by Jehoshaphat taken away chap. 20.33 and therefore this must be meant of such high places and groves wherein they worshipped idol-gods These indeed Asa his father had taken away chap. 14.3 but it seems in the latter and declining dayes of Asa when he lay sick some of the people that lingred still after their former idolatry made use of the advantage of these times and did secretly set up their high places and groves again and these they were that Jehoshaphat after search made did now take away Vers 7. And in the third yeare of his reigne he sent to his princes c. to teach in the cities of Judah To see that they were taught We may not think that at other times the people of God did now live in the kingdome of Judah without any ordinary teaching but because he found that the people were in many places so inclined to idolatry as having set up their high places which his father Asa had pulled down these choice priests and Levites mentioned vers 8. were sent as visitours into the severall parts of his kingdome to see whether they were truely taught and by their own personall teaching both to confirm those that were rightly instructed and to convince those that were corrupt and to shew them how expressely the Law did forbid and threaten all idolatry whatsoever And with them these princes were sent to countenance and incourage them and happely to punish those that should oppose them or that should be found obstinate in their errours Vers 13. And the men of warre mighty men of valour were in Jerusalem That is his Generalls and captains and some companies of their souldiers still attended with them Vers 14. Adnah the chief and with him mighty men of valour three hundred thousand That is under his command Vers 16. Amasiah the sonne of Zichri who willingly offered himself unto the Lord. To wit to fight his battels some say as a Nazarite Vers 19. These waited on the king besides those whom the king put in the fenced cities throughout all Judah That is these captains before mentioned and some of their bands by course for it is not likely that so many hundred thousand did at one time attend on the kings person at Jerusalem Yea because the totall number of the souldiers here mentioned amounts to eleven hundred and threescore thousand and it seems not probable that Jehoshaphat would have been so affrighted with the multitude of the Moabites and Ammonites that came against him chap. 20.12 if he had had eleven hundred and threescore thousand trained men in his kingdome besides those wherewith his strong cities were manned Therefore some conceive it more likely that he had not all these at one time but successively the trained band of Judah being first under the command of Adnah and then Adnah being dead under the command of Jehohanan and so likewise the trained band of Benjamin under the command of Amasiah first then Eliada and then Jehozabad and were in the severall times of these Generalls sometimes more and sometimes lesse CHAP. XVIII Vers 1. NOw Jehoshaphat had riches and honour in abundance and joyned affinity with Ahab To wit by marrying his eldest sonne Joram to Athaliah Ahabs daughter chap. 21.6 and 2. Kings 8.18 Vers 2. And after certain years he went down to Ahab to Samaria To wit about the seventeenth yeare of his reigne See the notes for this chapter 1. Kings 22.1 c. CHAP. XIX Vers 2. ANd Jehu the sonne of Hanani the seer went out to meet him Who reproved Asa Jehoshaphats father see chap. 16.7 And said to king Jehoshaphat Shouldest thou help the ungodly and love them that hate the Lord That is oughtest thou thus to joyn thy self in such strict wayes of love and friendship with such a wicked idolatrous wretch such an enemy to God and all goodnesse as Ahab is In some cases to joyn in league with infidels and idolaters is not unlawfull Gen. 14.13 when it is done onely to uphold peace to maintain mutuall traffick or for the common defence of their countreys but otherwise unnecessarily as out of love and friendship to joyn with them and help them is doubtlesse unlawfull and so it had been now with Jehoshaphat Therefore is wrath upon thee from before the Lord. That is God is highly displeased with thee and hath determined to poure forth his displeasure upon thee and this might have respect to that invasion of the Moabites and Ammonites which followed not long after chap. 20.1 or happely to some dissension that began at present betwixt his sonnes the seeds of that horrid slaughter which his eldest sonne did afterwards make amongst them chap. 21.4 Vers 3. Neverthelesse there are good things found in thee c. This is added to intimate that because of this the Lord would deal gently with him and even in judgement remember mercy Vers 4. And he went out again c. and brought them back unto the Lord God of their fathers That is where he found any idolatry or any corruptions amongst the people he reduced them to the true worship of God and reformed what was out of order amongst them Vers 5. And he set judges in the land c. To wit where he found any wanting Vers 6. Ye judge not for man but for the Lord who is with you in the judgement That is whose person ye represent and who is present seeing all you do and accordingly ready to stand by you and defend you if you judge aright and to punish you if you deal unjustly Vers 8. In Jerusalem did Jehoshaphat set of the Levites and of the priests and of the chief of the fathers of Jerusalem c. See above vers 5. This is meant of the high senate or councel of the Sanhedrim in Jerusalem to which all appeals were made from inferiour courts and to which all causes of difficulty were referred both for ecclesiasticall and civill affairs and therefore it is said here that they were for the judgement of the Lord that is for ecclesiasticall causes concerning which God had determined in his law what should be done and for controversies to wit in causes merely civill See Deut. 17.8 9 10. Vers 10. And what cause soever shall come to you of your brethren that dwell in their cities between bloud and bloud between law and commandment c. That is where each party
for Ahaziah was also called Jehoahaz chap. 21.17 and 22.1 Vers 24. And he took all the gold and silver and all the vessels that were found in the house of God with Obed-Edom That is with the posterity of Obed-Edom See 1. Chron. 20.15 CHAP. XXVI Vers 1. THen all the people of Judah took Uzziah who was sixteen years old and made him king c. To wit in the seven and twentieth yeare of Jeroboam the second king of Israel 2. Kings 14.21 See the notes for this chapter 2. Kings 15.1 c. Vers 5. And he sought God in the dayes of Zechariah who had understanding in the visions of God That is who was a Prophet one that was accustomed to see the visions of God or else it is meant that he was one that had singular understanding in the writings of Moses and David and other the Prophets and servants of God that had written in former times and consequently an able instructour and councellour to Uzziah in those things that concerned the knowledge of God and of his Laws or that was skilfull to interpret the dreams and nightly visions of other men as Joseph and Daniel had Gen. 41.15 Dan. 1.17 and 2.19 Vers 9. Moreover Uzziah built towers in Jerusalem at the corner gate and at the valley gate c. It is likely that the repairing of that great breach which Joash king of Israel had made in the wall chap. 25.23 from the gate of Ephraim to the corner gate was the first occasion that put the king upon these buildings Vers 19. And while he was wroth with the priests the leprosie even rose up in his forehead See the 2. Kings 15.5 Though he were leprous happely all over his body yet it appeared in his face onely Before the priests in the house of the Lord from beside the incense altar For there standing he was stricken with the leprosie Vers 22. Now the rest of the acts of Uzziah first and last did Isaiah the prophet the sonne of Amos write We find nothing of his history in the prophesie of Isaiah which we have this therefore may relate to some part of the book of Kings written by Isaiah or some other history which he wrote that is not now extant CHAP. XXVII Vers 1. JOtham was twenty and five years old when he began to reigne and he reigned sixteen years c. See 2. Kings 16.2 c. and 15.33 Vers 2. And he did that which was right in the sight of the Lord according to all that his father Uzziah did That is he did that which was right but not with a perfect heart and therefore it follows in the next words to shew that yet he was not altogether so ill as his father that he entered not into the Temple to wit to offer incense and to incroach upon the priests office as his father did And the people did yet corruptly That is they sacrificed and burnt incense still in the high places 2. Kings 15.35 Vers 3. He built the high gate of the house of the Lord c. See 2. Kings 15.35 And on the wall of Ophel he built much This Ophel was a tower on the outside of the citie See chap. 35.15 Neh. 3.26.27 and 11.21 and was as is there noted the place where in those times the Nethinims dwelt CHAP. XXVIII Vers 1. AHaz was twenty years old when he began to reigne and he reigned sixteen years in Jerusalem c. See many severall notes for this chapter in 2. Kings 16.2 c. Vers 10. But are there not with you even with you sinnes against the Lord your God That is since God hath delivered the men of Judah into your hands because of their sinnes and that you cannot but know that you also have given the Lord as just cause to have punished you the consideration hereof should have moved you to shew them mercy and not to have exercised such horrible cruelty against them as you have done Vers 16. At that time did king Ahaz send unto the kings of Assyria to help him That is the king of Assyria that had many kings under him After that Rezin king of Syria and Pekah king of Israel had severally made inrodes into the land of Judah as is above related vers 5 6. c. and had made great spoil in the countrey not content with this they resolved to joyn their forces together and to go up against Ahaz again and besiege Jerusalem as is related 2. Kings 16.5 and this combination of these two kings it was accompanied with the losse he sustained at the same time by the Edomites and Philistines vers 17 18. that made him send to the king of Assyria for help of which see 2. Kings 16.7 Vers 19. For the Lord brought Judah low because of Ahaz king of Israel c. That is king of Judah See the note on chap 21.2 Vers 20. And Tilgath-pilneser king of Assyria came unto him and distressed him but strengthened him not It is manifest that this king of Assyria as on the behalf of Ahaz went up against Damascus and took it and slew Rezin 2. Kings 16.9 as likewise that at the same time he invaded the land of Israel and made great havock there 2. Kings 15.29 yet because Rezin and Pekah had raised the siege of Jerusalem as the prophet Isaiah had foretold Isaiah 7.4 Fear not neither be faint-hearted for the two tailes of these smoking fire-brands c. before the king of Assyria stirred forth to help him Rezin in his departure taking Elath which Uzzah the grandfather of Ahaz had wonne from the Syrians 2. Kings 16.6 And secondly because when he did come forth to his help though he did indeed sorely afflict both the Syrians and the Israelites yet he restored not to Ahaz any of the cities which his enemies had taken from him nor did him any other good in recompence of the great treasures which Ahaz had given him but perhaps did other wayes distresse him therefore it is here said he distressed him but helped him not As for that phrase he made Judah naked see the note Exod. 32.35 Vers 23. For he sacrificed to the gods of Damascus which smote him c. The occasion whereof was a journey he took to Damascus to meet with Tiglath-pilneser king of Assyria and to congratulate his vanquishing of Rezin for there he took up that resolution of sacrificing to the gods of Damascus which smote him to wit in that expedition of Rezin king of Damascus against Judah whereof mention is made before vers 5. and to that end sent the pattern of an altar he had seen there to Uriah the priest according to which he built an altar which was placed in the Temple and thereon did Ahaz sacrifice to these heathen gods 2. Kings 16.10 16. CHAP. XXIX Vers 1. HEzekiah began to reigne when he was five and twenty years old c. Viz. in the third yeare of Hoshea See the notes 2. Kings 18.1 2. Vers 3. He in
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
and to beat him off by terrifying him from the work which God had given him in charge and likewise afterwards by the event because the enemies came not that night to seize upon him as Shemaiah had prophecyed they would Vers 15. So the wall was finished in the twenty and fifth day of the moneth Elul c. The very doores of the gates being then also set up which was not done before vers 1. The whole work was finished on the twenty fifth day of the moneth Elul which was their sixth moneth agreeing most what with our August and shewes that they undertook the work in the heighth of summer when the dayes were at the longest and the season every way most seasonable for building and so all was dispatched in fifty and two dayes to wit from the time that they first began the repairing of the wall Indeed because it seems impossible that so great a work should be finished in so short a compasse to wit fifty two dayes which was not full two moneths therefore some Expositours understand these fifty two dayes to be meant of the time after the stone wall was finished and that message was sent from Sanballat and Tobiah whereof mention is made vers 2. but because no such thing is here expressed I rather understand it of the time wherein the whole work was finished And indeed if we consider first that the walls and towers were not wholly razed to the ground but onely battered and broken and had many breaches in them secondly that there was a multitude of people who round about the city in severall places at one time were employed in the work and did with much earnestnesse follow it and thirdly that it was indeed finished to the astonishment of the enemies vers 16. before they dreamed it could have been done And it came to passe that when all our enemies heard thereof and all the heathen that was about us saw these things they were much cast down in their own eyes for they perceived this work was wrought of our God I say considering all these things it needs not seem so incredible that the work was begun and perfected in fifty two dayes CHAP. VII Vers 1. WHen the wall was built and I had set up the doores and the porters and the singers and the Levites were appointed By the Levites thus distinguished from the porters and singers are meant such of the Levites as were to attend upon the priests in their office and the meaning of this clause is either that Nehemiah did choose out and appoint some of these to perform some solemn service at the dedication of the walls by way of thanksgiving to God or else that such of the porters singers and Levites as had been some way imployed about the building were now appointed again to return to their service in the Temple Vers 2. I gave my brother Hanani and Hananiah the ruler of the palace charge over Jerusalem To his brother or kinsman Hanani who first brought him word of the sad estate of Jerusalem chap. 1.1 2. and to Hananiah the ruler of the palace he gave charge over Jerusalem that is to see that the gates were carefully shut and opened in due time and a sufficient watch for the better guard of the city alwayes maintained Vers 3. And while they stand by let them shut the doores and barre them That is let not those that have the charge of shutting and barring the gates appoint or send others to do it for them but let them at least stand by themselves and see it done as it should be Some indeed conceive that this is spoken of Hanani and Hananiah to wit that they were to see the gates shut up themselves but the words seem more clearly to import that it is spoken of them that by Hanani and Hananiah should be appointed to this service And appoint watches of the inhabitants of Jerusalem every one in his watch and every one to be over against his house That is every one to watch in that part which was nearest to his own dwelling those that dwelt in the west parts of the city were not to be called to watch on the walls on the east-side c. Vers 4. Now the city was large and great but the people were few therein and the houses were not builded So that there was no proportion betwixt the walls without and the houses of the city within nor were the inhabitants sufficient for the defence of the walls in so large a circuit which is alledged here as the reason why Nehemiah undertook the numbring of the people according to their genealogies as is related in the following verse Some indeed of the chief of the inhabitants were carefull to build themselves stately and fair houses Haggai 1.4 Is it time for you O ye to dwell in your cieled houses c. but the whilest it seems the most of the houses lay ruinated and unbuilt and though there came out of Babylon with Zerubbabel fourty two thousand three hundred and sixty Ezra 2 64. yet the greatest number of these happely chose to seat themselves in some other part of the countrey rather then in Jerusalem either because of the misery that had befallen the inhabitants of this city formerly when it was taken by the Chaldees or because they found the city unfit to dwell in Vers 5. And my God put into mine heart to gather together the nobles and the rulers and the people that they might be reckoned by genealogies To wit that knowing the number of the people according to their severall genealogies first those families that belonged to Jerusalem might be appointed to dwell there secondly that as need was found others might be also called in to inhabit Jerusalem though their progenitours had not dwelt there thirdly that according as men were found able they might be appointed to lend aid to the rebuilding of those houses in Jerusalem that lay in the rubbish This assembly was gathered upon the first day of the seventh moneth chap. 8.2 when they were first prepared by the hearing of the law that they might the more willingly undertake what was imposed for the common good and then order was taken for these things chap. 11.1 The rest of the people cast lots to bring one of ten to dwell in Jerusalem the holy city and nine parts to dwell in other cities c. And I found a register of the genealogie of them which came up at the first c. For their better proceeding a president was sought of their former numbring the people in the dayes of Zerubbabel and this register was found that follows in the next verse which in many things differs from that Ezra 2.1 and therefore it is thought that that in Ezra was taken and written when they were preparing to come out of Babylon this when they were come into Judea Vers 6. These are the children of the province c. What is to be noted for the understanding of
to Salmon a Prince of the tribe of Judah and so was of the stock of whom David yea Christ descended Matth. 1.5 a notable instance of the freedome of Gods grace to shew mercy to them that are most unworthy of it Vers 2. Behold there came men in hither to night of the children of Israel to search out the countrey That is late in the evening that so they might the better passe undiscerned and indeed their sudden discovery makes it probable that it was by watchmen purposely set to observe those that came into the city as in dangerous times they use Vers 4. And the woman took the two men and hid them To wit either before the messengers of the King came to her house having heard some muttering of the businesse amongst her neighbours or whilest they knocked at her gates perceiving them to be messengers sent from the King And this was that noble act of faith for which Rahab is so highly extolled in the Scriptures Heb. 11.13 By faith the harlot Rahab perished not with them that believed not when she had received the spies with peace Having heard of the great things which God had done for the Israelites by a speciall and extraordinary perswasion of Gods spirit she did verily believe that God had determined that this people should destroy the inhabitants of the land and dwell in their room therefore resolved to do what she could in preserving these spies though it were with the hazarding of her self and thus though it be grosse treachery in it self for man or woman to hide those that seek the ruine of their countrey and when they are sought for to make way for their escape yet this in Rahab was commendable and that because she did it in faith and to further that which she knew God would have done whose will is the sure rule both of good and evil and besides she knew the Israelites would certainly take the city though these spyes should have been apprehended There came men unto me but I wist not whence they were c. In this answer of Rahab to the Kings messengers first she plainly and readily without any stumbling confesseth what she knew was certainly known and could not therefore be denied to wit that there did two strangers that evening come into her house and that as hoping by her ingenuous confession hereof to make them the readier to believe what she meant further to say But then in the next words she doth directly deceive them with a feigned tale For foure lies are manifest in the following words first That she wist not whence they were secondly vers 5. That about the time of shutting of the gate the men went out that is out of the city thirdly That whether they were gone she wot not and fourthly That if they pursued after them quickly they might overtake them Nor need we wonder that Rahab should be so highly commended for this she did seeing she spake that in so many particulars which she knew was not true her seeking to hide the spies was an act of faith very pleasing to God but her lying to the messengers was an infirmity which God was pleased to passe over and thus indeed corruption doth usually intermingle it self in the best actions of the servants of God and makes them do the good they do lamely and imperfectly Vers 5. Pursue after them quickly for ye shall overtake them Thus by intimating the necessity of a speedy pursuit and by giving them hope of overtaking them if they would immediately pursue them she made semblance as if she desired they might be apprehended and withall put them off from that exact search which otherwise they would surely have made Vers 6. But she had brought them up to the roof of the house and hid them with the stalks of flax c. Their houses being built plain on the top like the leads of our churches there she had spread the stalks of flax that they might be dried by the sunne and under those she hid them Vers 7. And the men pursued after them the way to Jordan unto the foords That is being fully possessed with an opinion that they should overtake and apprehend these spies of Israel they never searched her house any further but as Rahab had advised them away presently they went out of the city in the pursuit of them wherein the overuling power of God infatuating these men was clearly discovered there being indeed no just reason why the words of an harlot without any evidence given of the proof of what she said should so easily have beaten them off from the search of her house And as soon as they which pursued after them were gone out they shut the gate That is as soon as the Kings messengers were gone out of the citie to pursue after the spies the men of the citie shut the gates as thinking thereby to make sure that if they were not yet gone out as Rahab had said they were they should not get out afterwards and this is noted first to shew the perillous straits the poore spies were still left in being thus shut up in an enemies city without any possible way as it might seem of escape and secondly to intimate how herein also God did infatuate the inhabitants of the city who though they thought of preventing the escape of the spies if they were not already gone out and were thereupon so cautelous to shut the gates so soon as ever the Kings messengers were gone forth yet never minded the setting of scouts and watchmen about the walls of the citie to prevent likewise their escaping that way But thus God is wont to cause the wisdome of the wise to perish as the prophet speaks Esa 29.14 Vers 8. And before they were laid down she came up unto them upon the roof That is before the men of the city were laid down of whom mention was made in the foregoing verse she stayed not till all were gone to rest but so soon as the gate was shut she went up unto the spies on the roof or if we understand it of the spies to whom she went up the meaning must be this that before they were returned from that place where they were hid to their beds there to lie down and take their rest she came up to them upon the roof c. she did not suffer them to take their rest there that night because the danger was over and then send them away the next day but presently went up to them to satisfie them what was done for lying in that condition they could not but long to know the event and having then made a covenant with them immediately let them down out at the window Vers 9. And she said unto the men I know the Lord hath given you the land c. Doubtlesse she did first acquaint them with that which had passed betwixt the Kings messengers and her but to avoid the repeating again of that which was before related
the story here begins with the profession she makes to them of her confidence that the Israelites would certainly drive out her people and possesse their land making this the ground of that she had done even to the manifest hazarding of her own life for their preservation and of the request she afterwards makes to them that they should spare her and her fathers house when they took Jericho And indeed observable it is that whereas the Israelites knew that this had been promised to their fathers for many generations and had heard that promise often confirmed to them by Moses and had seen the great things which God had done for them and yet notwithstanding did ever and anon stagger and fear this poor woman which had onely heard of a report of the wonders which God had done for them was confidently perswaded that God would give them the land and made no question of it I know saith she that the Lord hath given you the land insomuch that whilst these spies were as yet in such a desperate danger in the eye of reason being locked up in a citie of their enemies and not knowing how to escape away she could beg of them for kindnesse and mercy to be shown to her hers no otherwise then if they had taken the citie already and so all the lives of the inhabitants had been at their disposing As for their talking thus together being of two severall nations we need not question that for certainly the language of the Canaanites and other neighbouring nations was not in those times much different from that of the Hebrew as by many names both of men and cities amongst the Canaanites is very evident Vers 12. Swear unto me by the Lord since I have shewed you kindnesse that ye will also shew kindnesse unto my fathers house The kindnesse which Rahab here saith she had shown to the spies was not onely her hiding them from the Kings messengers but also the project she had devised and resolved upon for the letting of them down out of her window and indeed the other had been but a small kindnesse to them without this and therefore questionlesse she had acquainted them with her resolution herein though that be not expressed Vers 12. And give me a true token That is a signe whereby we may make our selves known to the Israelites when they take the city and wherein you will be true and faithfull to us and when you see it spare us from the generall destruction Vers 14. And the men answered her our life for yours This is spoken by way of oath and execration which Rahab had desired of them vers 12. as if they had said May destruction light upon us if we take not such order that you and yours shall be preserved If ye utter not this our businesse To bind her the more strictly say some Expositours to persevere in this she had begun to do and not to discover them so soon as they were gone They annex this condition and thereby give her a hint that if she brought them in danger by discovering them though God should preserve them by some other means yet she must expect no mercy from them But I rather conceive that the businesse they here speak of is chiefly that compact betwixt them agreed upon concerning the preservation of her and hers and the signe whereby they were to know her house as seems probable vers 20. where the spies having spoken of this compact betwixt them they then repeat these words If thou utter this our businesse then we will be quit of this thine oath The meaning whereof is that if by uttering that agreement which they had made others besides her kindred should crowd into her house or by using the same token of hanging out a scarlet thread think to preserve their housholds also from the publick destruction they would not then be bound by their oath to afford her or hers any mercy Vers 16. And she said unto them Get you to the mountains c. Some conceive that this conference betwixt them which here follows was before she let the spies out at her window But the contrary is evident vers 18. where they speak of her letting them down out at the window as a thing already done Thou shalt bind this line of scarlet thread in the window which thou didst let us down by Indeed it is probable that the spies had before they were let down agreed with her though that be not expressed that the line of scarlet thread which she had in a readinesse to let them down by should hang out at her window that thereby the Israelites might know her house when they came against the city But this which is here related was doubtlesse spoken after the men were down in the still of the night the woman looking down to them out at her window Vers 17. And the men said We will be blamelesse of this thine oath c. That is we would not be found faulty in not keeping the oath which thou hast caused us to swear nor would we be thought faulty therein when indeed we are not this therefore they premise as the reason they desired to have it cleared fully betwixt them upon what conditions they had swore to secure her and hers and accordingly they propound three conditions in the following words first that the line of scarlet thread whereby they were let down must be hanged out at the window as the token whereby the house should be known and if therefore through neglecting to do this the Israelites should break into her house and offer them any violence they would be guiltlesse secondly that her father mother brethren and kindred should come home to her house and abide there and therefore if any of them were killed not being in the house that should be no breach of their oath and thirdly that she should by no means utter this which had passed betwixt them to any body whatever and if therefore others should delude them by hanging out a scarlet thread at their window also they would not be bound by their oath to save neither the one nor the other CHAP. III. Vers 1. ANd Joshua rose early in the morning and they removed from Shittim c. By the inference of this upon that which went before in the latter end of the foregoing chapter concerning the return of the spies which he had sent from Jericho it may seem that having heard from them the report which they made of the fear of the inhabitants he rose early the very next morning and went away with all the Israelites from Shittim to Jordan but if we thus understand this place then it must necessarily be yielded that before the spies returned to him he had given that charge to the Israelites by the Officers whereof mention was made before chap. 1.11 to wit that they should prepare themselves victualls and that because within three daies they should passe over Jordan For that charge
uncircumcised Egyptians then the Israel of God but now being circumcised this reproch of Egypt was rolled away from off them And this I take to be the best exposition of these words Vers 10. And the children of Israel encamped in Gilgal and kept the Passeover c. Both those that were of old circumcised and those newly circumcised for by the fourteenth day at even they might be well recovered of their cutting It seems the Passeover also had been unto this time not celebrated at least not by them that were uncircumcised See Exod. 12.48 Vers 11. And they did eat of the old corn of the land on the morrow after the Passeover unleavened cakes and parched corn in the self same day By parched corn here must needs be meant the new corn of the present yeare and that because first It is not probable that they used to parch any other but new corn whilest it was yet soft and secondly Because else there should be nothing that was singular concerning this day noted in these words For doubtles they did eat unleavened bread the day before this together with the Passeover they are the expresse words of the law of the Passeover Exod. 12.8 They shall eat the flesh in that night rost with fire and unleavened bread and therefore that which is here noted concerning this morrow after the Passeover is that then they did eat both unleavened cakes of the old corn of the land which they might get out of the barns and granaries of the villages about them the inhabitants being fled into the defenced cities or further up into the countrey and likewise of the new corn of that yeare parched the self same day for it was now just harvest time as was noted before Chap. 3.15 when they entred Canaan That which is most questionable in these words is what day it was that is called here the morrow after the Passeover Some hold that it was on the fifteenth day of the moneth and that because the Passeover was killed on the fourteenth day at even Exod. 12.16 But because it is evident that by the Law of God they might not eat of the new corn of the land till they had brought a sheaf of the first-fruits of their harvest unto the Priests Levit. 23.14 Ye shall eat neither bread nor parched corn nor green ears untill the self same day that ye have brought an offering unto your God and that they did on the sixteenth day of that moneth the morrow after the sabbath as it is there called vers 11. that is the morrow after the feast of unleavened bread which was on the fifteenth day therefore I should think it farre more probable which others hold to wit that the sixteenth day was the morrow after the Passeover here spoken of whereon the Israelites did eat both unleavened cakes of the old corn and parched corn of the new even the very same day whereon the sheaf of the first-fruits of their harvest was offered to the Lord after the offering whereof they might lawfully eat of the new corn and not till then Nor need it seem strange that the sixteenth day should be called the morrow after the Passeover here spoken of because though they killed the Passeover on the fourteenth day at even yet the evening or night wherein they did eat the Paschall Lambe was the beginning of the fifteenth day which might well therefore be called the day of the Passeover Vers 12. And the manna ceased on the morrow after they had eaten the old corn of the land c. Some Expositours are of opinion that this also is to be understood of the sixteenth day of the moneth the same that is called in the foregoing verse the morrow after the Passeover and that because it cannot be denied but that the Israelites did eat unleavened cakes of the old corn of the land on the fifteenth day which was the first day of the feast of unleavened bread But since the text seems to make a manifest difference betwixt the morrow after the Passeover vers 11. whereon they did eat unleavened cakes and parched corn and the morrow after they had eaten of the old corn of the land in this verse when the manna ceased therefore I think it more probable that the manna ceased on the seventeenth day of the moneth and that is called the morrow after they had eaten of the old corn of the land with reference to that which went before vers 11. to wit the morrow after they had eaten as was there said unleavened cakes of the old corn of the land and parched corn in the self same day The reason why this is so expressely noted that the manna ceased after the Israelites had begun to eat of the corn of the land is because hereby it was made evident that the manna came not all this while they had enjoyed it from any naturall cause in the clouds but was provided for them by an extraordinary way during the time they wanted bread by the Almighty power of God who therefore now sent it no longer when they were entred into a land flowing with milk and hony where they had plenty not of corn onely but of all other provision likewise that was requisite for them And thus shall it be also with Gods people in heaven As when the Israelites came to eat of the fruit of Canaan manna ceased so when we come to our heavenly Canaan the word the sacraments and all other outward comforts shall cease and that because our blisse our life and our fruition of God there shall need none of these outward supports Rev. 21.22 23. And I saw no Temple therein for the Lord God Almighty and the Lambe are the Temple of it And the citie had no need of the sunne neither of the moon to shine in it c. Vers 13. And it came to passe when Joshua was by Jericho that he lift up his eyes and looked and behold there stood a man c. It is evident that long after this the camp of the Israelites continued still in Gilgal for it is said of the Gibeonites chap. 9.6 that they went to Joshua unto the camp at Gilgal But why then is it said here that Joshua was by Jericho I answer first That Gilgal at least the outmost quarters of the camp in Gilgal were not farre from Jericho and therefore we see it is said before chap. 4.19 that they encamped at Gilgal in the east border of Jericho and secondly That though the camp was in Gilgal yet Joshua might be come up nearer to Jericho upon some occasion as happely to observe the countrey about it to see where it might be best assailed and so might see the vision here related to wit that he lift up his eyes and looked and behold there stood a man over against him with his sword drawn in his hand Being it seems alone by himself either to pray or meditate or perhaps to view the strength of Jericho on
men of Ai would have adventured to sallie out against them secondly Because the place assigned for the ambush both vers 4. and vers 12. is the very same to wit the west side of Ai between Bethel and Ai nor can any probable reason be given either why two severall ambushes should be laid on the same side of the citie or how such a mighty number of armed men as first thirtie thousand and then five thousand should conveniently be disposed of to lie undiscovered in two severall ambushes between Ai and Bethel a town near at hand and confederate with Ai and thirdly especially Because there is no mention made in the sequel of this storie of any thing that was done for the surprisall of Ai but onely by one ambush who when the men of Ai were pursuing the rest of the Israelites came out and on a sudden took the citie and set it on fire Upon these grounds I say most that have written upon this place do hold that there was but one ambush laid to wit that of five thousand men mentioned vers 12. So that according to this opinion of theirs whereas it is said here that Joshua chose out thirty thousand mighty men of valour and sent them away by night and he commanded them saying Behold ye shall lie in wait against the citie c. The words must not be so understood as if he commanded all those thirtie thousand men to lie in ambush behind Ai but that he commanded them that they should lay some in ambush to wit the five thousand mentioned afterward vers 12. And indeed this Exposition I conceive to be the most probable onely because it is so expressely said vers 1. Take all the people of warre with thee and arise go up to Ai and here again So Joshua arose and all the people of warre to go up against Ai I cannot see how it can be denied that Joshua carried the whole armie of Israel with him so that thus I think we may best conceive of the whole carriage of this expedition against Ai to wit first That Joshua marched with all the men of warre from Gilgal till they were come so near it that they might the following night go up to the citie vers 3. secondly That he sent away from thence that night vers 3 4. thirty thousand of his choicest men with a charge that taking the advantage of the night they should lay an ambush behind the citie between Bethel and Ai to wit an ambush of five thousand men as is afterwards expressed vers 12. the other five and twentie thousand being sent with him that they staying some where not farre from them might be able to encounter the enemie in case the inhabitants of the citie should discover them and come out with all their power against them all which they did accordingly vers 9. and Joshua lodged that night amongst the rest of the people thirdly That early the next morning before it was yet day Joshua went up after this thirtie thousand and pitched on the north side of Ai joyning happely now with the five and twentie thousand that went along with those that were to lie in ambush but in a place where the men of Ai could not yet discover them there being a valley between them and the Israelites vers 10 11. fourthly Having thus set the ambush on the west side of the citie and the bodie of the armie on the North Joshua went presently before it was day into the midst of the valley vers 13. purposely that the men of Ai might see them and therefore questionlesse he carried with him into this valley but a small party that the inhabitants might be the readier to salley out against them and fifthly That when the men of Ai taking notice thereof hereupon came out and set upon them and were drawn off farre from the city by the counterfeit flight of the Israelites hereupon Joshua made a stand and set upon those that pursued them and withall the ambush rose out of their place surprised the city and set it on fire Vers 7. And ye shall rise up from the ambush and seise upon the city To wit upon a signe given them concerning which see the note upon vers 18. Vers 10. And Joshua rose up early in the morning and numbred the people Which it seems he did that when the people should afterwards see that they had now vanquished their enemies without any losse they might be the more courageous and wholly overcome their former fears See the note also upon vers 3. Vers 11. And all the people even the people of warre that were with him went up and drew nigh and came before the citie and pitched on the North side of Ai c. They marched first forward on the East side of the citie but then fetching a little compasse pitched on the North side because that place was most convenient for them and there they should be the nearer to those that were laid in ambush See the note also upon vers 3. Vers 12. And he took about five thousand men and set them to lie in ambush c. See the note upon vers 3. Vers 13. Joshua went that night into the midst of the valley That is early in the morning when it was yet dark vers 10. And Joshua rose up early in the morning and numbred the people See also the note upon vers 3. Vers 14. And the men of the city went out against Israel to battell he and all his people at a time appointed c. That is they all came together at a time appointed from all the severall parts of the city and at the self same time rushed all out together and set upon the Israelites with great violence When Joshua came into the valley with that small company he brought with him he desired there should be notice taken of it so that happely by the noise they made they might be discovered whereof when word was brought to the King he appointed that all the Garrison souldiers in the city should be in readinesse at such a time that they might go out against the Israelites and accordingly at the time appointed which shews how forward they were by reason of their former victory they were all met and together with their King did sally forth and set upon them Vers 15. And Joshua and all Israel made as if they were beaten before them and fled by the way of the wildernesse They fled doubtlesse towards the body of their armie which they had left on the hill beyond the plain where they now fled before the men of Ai. This wildernesse therefore here mentioned was it seems in that place and we may probably conceive that it was the wildernesse of Beth-aven for that was nigh unto Bethel chap. 18.12 13. Vers 16. And all the people that were in Ai were called together to pursue after them That is all the souldiers all that could bear arms for that others were left
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 mentionâd 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
Jordan is described which was by Moses given to the Reubenites and the Gadites and the one half tribe of Manasseh and then afterwards is shown what each of them had severally Vers 11. And Gilead and the border of the Geshurites and Maachathites Even the border of the Geshurites and the Maachathites are here mentioned as a part of the land without Jordan belonging to the two tribes and a half planted there because Moses had indeed given them their countrey together with the rest though as yet they had it not in their possession as is afterwards expressed verse 13. Vers 12. For these did Moses smite and cast them out To wit Sihon and Og before mentioned and their people For this cannot be referred to all the inhabitants of the land before named because it is expressely said in the following verse that the Geshurites and the Maachathites were not cast out Vers 13. Neverthelesse the children of Israel expelled not the Geshurites c. Though the land without Jordan was vanquished whilest Moses was yet living yet they did not then drive out these Geshurites Maachathites who inhabited the outmost skirts of the countrey to wit because having in their possession enough for the present use of the two tribes and a half that were planted there it was not judged requisite to delay their passing over Jordan till they had fully cleared all the utmost corners of that land Neither was it therefore any sinne in Moses and the Israelites thus at first to forbear a while the casting out of these people But yet when in after times they continued still to suffer them to roost amongst them that was an act of base sloth and is noted doubtlesse in the last words of this verse to their just reproch the Geshurites and the Maachathites dwell among the Israelites untill this day Vers 14. Onely unto the tribe of Levi he gave none inheritance This which is in so many places repeated is here inserted to shew the reason of that verse 7. why God enjoyned Joshua to divide the land within Jordan unto the nine tribes and the half of Manasseh to wit because the tribe of Levi was to have no part of the land for had they been to have had a share too there would have been still ten tribes and a half to provide for Vers 15. And Moses gave unto the tribe of the children of Reuben inheritance according to their families That is proportionably according to the number of their families Now the bounds of each tribe are thus exactly set down to prevent all discord and division for the time to come Vers 16. And their coast was from Aroer c. That is it reached from Aroer exclusively Aroer indeed belonged to the tribe of Gad Num. 32.34 And the children of Gad built Dibon and Ataroth and Aroer So that the city of Aroer and the outsides of the plains of Medeba for the plain it self was a part of Reubens possession are here made the bounds for this tribe Vers 17. Heshbon and all her cities that are in the plain of Dibon c. This town is reckoned amongst Reubens possessions Num. 32.37 And the children of Reuben built Heshbon yet Josh 21.39 and 1. Chron. 6.81 it is reckoned amongst the cities of Gad given to the Levites The next city Dibon is indeed reckoned amongst the cities of Gad Num. 32.34 And the children of Gad built Dibon but the reason of this is because they stood in the confines of both tribes and so were in common inhabited by both Vers 21. And all the kingdome of Sihon king of the Amorites which reigned in Heshbon That is and all the kingdome of Sihon in those parts within the bounds before mentioned for it is expressely said verse 27. that the rest of the kingdome of Sihon king of Heshon was given to Gad. And this seems added partly to imply that though some of these cities had been the Moabites yet at that time they were Sihons and so according to Gods commandment they meddled not with the Ammonites and Moabites countrey Whom Moses smote with the princes of Midian Evi and Rekem c. These five princes of Midian were not slain at the same time and in the same battell wherein Sihon was slain at Jahaz Numb 21.23 24. but long after by a party that were purposely sent out by Moses against the Medianites Numb 31.8 and therefore it is very probably conceived by Expositours that the reason why the death of Sihon these princes is mentioned here together is because these princes though they were princes of Midian yet withall were as it follows here in the next words Dukes of Sihon dwelling in the countrey to wit in the countrey of the Amorites where Sihon reigned and so aided him in his warre against the Israelites and however they were not slain then together with Sihon but escaped away into the land of Midian and Sihon being now dead took upon them the power and title of kings for so they are therefore called Numb 31.8 in some cities of Midian that were happely before tributary to Sihon yet afterward in another expedition of the Israelites which they undertook by the direction of Moses against the Midianites they were slain as Sihon their Lord was before in a former battell and so the cutting off both of Sihon and these his vassals is here mentioned together Some Expositours do indeed otherwise conceive of that last clause Which were Dukes of Sihon dwelling in the countrey to wit that though they were the vassals of Sihon yet they were native Midianites and such as dwelt in that countrey and so were the more zealous for the defence of their countrey against the Israelites and so the slaying of Sihon and these princes of Midian is here mentioned together onely because both the one and the other were slain by the Israelites and much about the same time but that where the text is discribing the countrey of Sihon it should be said of these princes that they were Dukes of Sihon dwelling in the countrey meaning thereby the countrey of Midian may be justly thought somewhat improbable and therefore the first Exposition seems to me the best Vers 22. Balaam also the sonne of Beor the Soothsayer did the children of Israel slay c. See the note upon Numb 24.25 Vers 23. And the border of the children of Reuben was Jordan and the border thereof That is the banks or border or coasts of Jordan all along was the border to wit the western border of Reuben Vers 25. And their coast was Jasher and all the cities of Giliad That is all the cities of Gilead within the bounds afterward mentioned for half Gilead was given to the tribe of Manasseh vers 31. And half the land of the children of Ammon c. Which it seems Sihon had taken away from the Ammonites as he had also encroched upon the Moabites countrey Numb 21.26 For Heshbon was the city of Sihon the king of the Amorites who
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
whole tribe of Manasseh Judges 5.14 Out of Machir came down govârnours and amongst his posterity it seems that Manassehs portion was now wholly divided But then it may be questioned by some why Machir is here called the first born of Manasseh To which I answer that the child that first openeth the wombe is usually in the Scripture called the first born though there were no more born after him Because he was a man of war therefore he had Gilead and Bashan That is because Machir the father of Gilead was a man of warre Many conceive that Machir had no other sonnes but Gilead and that all Manassehs portion was divided amongst Gileads posteritie But this we may well doubt 1. Because Gen. 50.23 there is mention made of Machirs children 2. Because Num. 26.29 we reade of a family of the Machirites distinct from those that were called by the names of the sonnes of Gilead concerning which see the note on the place However the posterity of Machir had the land of Gilead and Bashan that is the half of it settled upon them which is here mentioned by the way that after he might proceed to speak of their dividing to the other half of this tribe their portion of the land within Jordan and that because Machir was a man of warre that is because the Machirites were men of warre and did themselves win Gilead and dispossesse the enemie of it See the notes Numb 32.39 40. Vers 4. Therefore according to the commandment of the Lord he gave them an inheritance c. See Numb 27.7 Vers 5. And there fell ten portions to Manasseh That is the land was divided into six parts according to the number of the sonnes of Gilead mentioned verse 2. and Hephers part was divided into five parts and given to his sonne Zelophehads five daughters and so there were ten portions in all Vers 7. And the coast of Manasseh was from Asher to Michmethah c. If Asher was a town seated at the south-east end of Manassehs lot as some conceive it was then in this and the following verses we have onely the description of the southern bounds of this tribe of Manasseh which were also the north bounds of Ephraims portion as is evident because Michmethah and the other following places here mentioned as Tappuah and the river Kanah are the same that were named before in the north border of Ephraim But if Asher stood as others think in the north-east of Manassehs portion then in the first words we have the east bounds of this half tribe of Manasseh to wit that they were drawn from Asher on the north all along by the river Jordan to Michmethah on the south that lyeth before Shechem and then in the next words we have the southern bounds described from Michmethah to the midland sea to wit that from Michmethah it went a long on the right hand turning westward to Tappuah and so on the south of the river Kanah verse 9. and so right on to the sea and thus as is noted in that ninth verse the land was Manassehs both on the north and south side of the river Kanah though the cities that stood on the south side of that river belonged to Ephraim which is intended in those words these cities of Ephraim are among the cities of Manasseh that is the cities on the south side of the river belonged to Ephraim though they were within the coasts of Manasseh Vers 10. And they met together in Asher on the north and on Issachar on the east That is the north bounds of Josephs portion to wit Ephraims and Manassehs considered joyntly in one was the tribe of Asher on the north and Issachar on the east For otherwise then thus it cannot be conceived how they should meet together in Asher on the north since Ephraim no where could reach to Asher being bounded as Manasseh also was on the west by the main sea Vers 11. And Manasseh had in Issachar and in Asher Beth-shean and her towns c. even three countreys This is added to intimate that these towns to wit Bethshean Iblâam Dor and En-dor whither Saul went to a witch and Taanach and Megiddo being in the confines of Asher and Issachar and yet belonging to Manasseh stood not all in one place but were in three severall tracts of ground Or else it may be added to shew that three of the countreys before mentioned were in Ashers portion and three in Issachars and so Manasseh had in each of them three countreys Vers 12. Yet the children of Manasseh could not drive out the inhabitants of those cities c. This is spoken of the times after the death of Joshua and therefore the same is repeated Judg. 1.27 28. Partly through cowardlinesse and partly through Gods withdrawing his help at first they could not drive them out afterwards when their fear could not so much blind their judgements but that they must needs then acknowledge themselves strong enough yet they put them to tribute which did much aggravate their sinne Vers 14. And the children of Joseph spake unto Joshua saying Why hast thou given me but one lot c. Here the story relates how the sonnes of Joseph that is the two tribes of Ephraim and Manasseh came to Joshua and made a great complaint and it was doubtlesse after they had entred upon the land which fell to them by lot that there was not a convenient portion of land assigned to them for their inheritance no more indeed then was fitting to be the lot of one tribe for that is the meaning of those words Why hast thou given me but one lot and one portion to inherit that is why hast thou given us no more of the land then if we had been to be accounted but as one tribe and so to have but one lot Questionlesse Joshua and the rest that were intrusted in this businesse had not either through ignorance or partiality set forth a lesse portion of land for these sonnes of Joseph then was fitting But because a part of the land allotted them was over-grown with wood and a great part of it was still in the possession of the Perizzites and the Rephaims or giants with whom through infidelity and sloth they affraid to encounter therefore they judging this as nothing conclude they had no more given them to dwell in then might well be reckoned the portion of one tribe The most questionable passage in this complaint of theirs is this that to make good that they had not a competent portion of land assigned them they alledge the extraordinary encrease of their people in number through the speciall blessing of God upon them Why hast thou given me but one lot and one portion to inherit seeing I am a great people forasmuch as the Lord hath blessed me hitherto since it is evident as is noted Num. 26.37 that the sonnes of Ephraim when they were numbred the second time a little before their entrance into Canaan were eight thousand
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
these first that he might be near hand to Joshua who dwelt in mount Ephraim to the end that by him he might enquire of the Lord upon any speciall service Secondly that he might be the nearer to the Tabernacle which at this time was in Shiloh a city in Ephraim ANNOTATIONS Upon the book of JUDGES CHAP. I. NOw after the death of Joshua c. In this book the history of the Commonwealth of Israel is continued from the death of Joshua to the dayes of Eli all which time at least the most of which time they lived under the command and government of certain Judges whom God successively raised up to rule over them as his deputies and vicegerents and therefore is this book called the book of Judges for though Eli and Samuel may well be numbred amongst the Judges of Israel because they commanded in chief after the same way of government as these did whose history is recorded in this book yet because the change of the government from that of Judges to that of Kings happened in the daies of Samuel and the story of Samuel must needs be begun from the dayes of Eli therefore the acts of their times are not recorded here but are reserved to another book Who wrote this book is no where expressed it sufficeth us to know that it hath alwaies been kept in the Church amongst those Oracles of God whose penmen were guided by the infallible inspiration of his Spirit and indeed one passage of this book to wit that concerning Sampson chap. 13.7 the child shall be a Nazarite to God is by the judgement of many learned Expositours principally intended by the Evangelist S. Matthew where he undertakes to alledge a testimony out of the writings of Gods Prophets Matt. 2.23 And he came and dwelt in a citie called Nazareth that it might be fulfilled which was spoken by the Prophet He shall be called a Nazarene The children of Israel asked the Lord saying Who shall go up for us against the Canaanites first to fight with them In the last years of Joshua his government the Israelites had lived in peace Josh 21.44 And the Lord gave them rest round about according to all that he sware unto their fathers and there stood not a man of all their enemies before them the Lord delivered all their enemies into their hand the Canaanites not daring to provoke them and the Israelites not yet attempting any further upon the Canaanites partly because the land they had already vanquished was as much as they could well people partly perhaps out of an over-eager desire to and love of the rest they now enjoyed and indeed they knew it was agreeable to the will of God that they should not drive out all the inhabitants at once but by degrees Deut. 7.22 And the Lord thy God will put out these nations from before thee by little and little Thou maist not consume them at once lest the beasts of the field encrease upon thee But now Joshua being dead who a little before his death had encouraged them to go forward in expelling the Canaanites though they had no man chosen of God to command over them in chief as Moses and Joshua did yet finding that indeed it was now fit they should proceed on in the warre they assembled themselves together as it seems at Shiloh and there resolved to renew their battels against the inhabitants of the land onely because the successe of their first attempts would be a matter of great consequence either for the encouragement or disheartning the people therefore they would first enquire of the Lord which accordingly they did they asked the Lord as it is here said to wit by Phinehas the high priest or Eleazar if he were yet living which is doubtfull because he died immediatly after the death of Joshua Josh 24.33 before the propitiatory or mercy-seat who shall go up for us against the Canaanites first to fight against them that is which of our tribes shall first begin and set upon the inhabitants that still abide in their lot for this is doubtlesse the meaning of this question they asked Vers 2. And the Lord said Judah shall go up c. That is the tribe of Judah because that was the most populous and the strongest of the tribes and had their portion in the chief of the land which it was therefore fit should be first cleared of the enemie therefore they were appointed first to begin the warre and besides thus was that still accomplished which Jacob prophecied concerning the preheminence this tribe should have above the rest Gen. 49.8 Judah thou art he whom thy brethren shall praise thy hand shall be in the neck of thine enemies thy fathers children shall bow down before thee Vers 3. And Judah said unto Simeon his brother Come up with me c. The Simeonites were brethren to those of Judah both by father and mother but besides their cohabitation was another tie betwixt them in regard whereof they lived in the same lot as brethren in one and the same house and in this respect chiefly is Simeon called Judahs brother Vers 4. And Judah went up and the Lord delivered the Canaanites c. That is one particular people of this countrey so called And they slew of them in Bezek ten thousand men That is in and about Bezek to wit in taking the town or after they had taken it when the king fled thence to save his life as is more particularly after related Vers 6. But Adoni-Bezek fled and they pursued after him and caught him and cut off his thumbs and his great toes And thus as he had done to many other kings as himself confesseth in the following verse to wit either out of a kind of barbarous sporting crueltie or else to render them thereby unfit for warre ever after that by the al-ruling providence of God is now done to him by the Israelites that had now taken him prisoner Indeed we reade not that Gods people were wont to inflict any such strange kind of punishment upon those that were vanquished by them nor doth it stand with piety thus to torture and afflict those that are taken in warre with such studied and uncoucht wayes of punishment and besides the Israelites had an expresse command not to spare the lives of any of these nations but presently to cut them off and therefore as it is likely that some speciall reason moved the Israelites to inflict this unusuall punishment upon him so I conceive it most probable that either when they took the city they found some of these poore captive kings that had been thus inhumanely used by him a spectacle that might well stirre their spirits against him or at least that they might receive information from others herein and so might be moved thereby to deal with him as he had dealt with others as judging it consonant to that Law of retaliation which God established amongst his people Eye for eye tooth for tooth hand for
Shamgar the sonne of Anath therefore it is commonly held that he was the next Judge after Ehud onely they say it was but for a very short time and thence it is that there is no mention of the lands resting under him and the story of Deborah in the following chapter begins as if she were the next after Ehud there being no mention made there of Shamgar at all vers 1. And the children of Israel did evill in the sight of the Lord when Ehud was dead However this miraculous deliverence which he wrought for the Israelites was certainly after Ehuds death for then it seems the people returned to their former sinnes and the Lord suffered the Philistines thereupon to invade the land but then he also delivered them miraculously by this worthy till finding that they would not be warned by these things he sold them into the hands of Jabin as it is expressed in the following chapter CHAP. IV. Vers 1. ANd the children of Israel again did evill in the sight of the Lord when Ehud was dead In none of the Judges dayes did the Israelites enjoy so long a peace as in the dayes of Ehud as is evident in that clause however we understand it chap. 3.30 Moab was subdued under the hand of Israel and the land had rest fourscore years and here we see what effect this long peace wrought amongst them and how ill they requited the Lord for so great a mercy even as standing waters are wont to putrifie so they were corrupted by their long peace and by degrees fell off from God as they had formerly done Vers 2. And the Lord sold them into the hand of Jabin king of Canaan that reigned in Hazor See the note chap. 2.14 There was a Jabin that reigned in Hazor formerly who it is likely was called as this is here king of Canaan for Hazor is there said to be the head of all the neighbouring kingdomes Josh 11.10 the same who was the cheif in that confederacy against Joshua Joshua 11.1 but he was slain by Joshua and his city burnt with fire Josh 11.11 It seems therefore that this was some one of that stock who afterward recovered from the Israelites that part of the land and repaired the city Hazor and so reigned there again as his predecessours had done When this was done we cannot say but doubtlesse it was not in Joshuas time as some think for it is not to be thought that the Lord ever suffered the Canaanites to recover any part of the land which the Israelites had taken from them till they by their sinnes had provoked the Lord to anger against them But now at last not contented with his own kingdome it seems he made warre with the Israelites in generall brought them into bondage and no doubt oppressed them the more cruelly in revenge of that Joshua had done to Hazor and Jabin king thereof Josh 11.11 who perhaps was his father or grandfather And besides it must needs be most terrible to the Israelites to be oppressed by the Canaanites of all other nations because God had promised to cast them out before the Israelites so that their prevailing over them was in a speciall manner a signe that God had cast them off The Captain of whose host was Sisera which dwelt in Harosheth of the Gentiles So called as it is probably thought because in the time of the Israelites prevailing against the severall nations of the Canaanites many of them fled thither as to a place of great strength and there fortified themselves unto this time or else for the reasons given in a like case Josh 12.23 Vers 3. For he had nine hundred chariots of iron and twenty years he mightily oppressed the children of Israel Concerning these chariots of iron see the note Josh 17.16 This clause and he mightily oppressed the children of Israel is no where else inserted where mention is made of the bondage of Israel under other kings and therefore it seems this king did farre more cruelly oppresse them then the rest had done which might be partly from the deadly hatred which the Canaanites above other nations did bear to the Israelites because the Israelites had taken their land from them and partly from the just vengeance of God upon the Israelites because God had afforded them so long a peace in the dayes of Ehud chap. 3.30 and they had made so ill an use of his long-suffering and goodnesse therein See the note also chap. 3.14 Vers 4. And Deborah a prophetesse c. A woman the weaker sex that the glory of the work might be given to God and not to the instrument he used Vers 6. And she sent and called Barak the sonne of Abinoam out of Kedesh-naphtali c. That is Kedesh in the tribe of Naphtali to distinguish it from other towns of the same name in other tribes as Kedesh in Issachar 1. Chron. 6.72 Kedesh in Judah Josh 15.23 and others Now Deborah did thus send for Barak not of her own head chusing him as a man of eminency for the undertaking of the service but by speciall direction from God as the words she spake to Barak when he came to her do imply Hath not the Lord God of Israel commaded saying Go and draw toward mount Tabor c Deborah was a prophetesse and therefore no doubt God had revealed unto her that which now she imparted to Barak to wit either by secret instinct of his Spirit or perhaps by the ministry of an Angel for that some Angel did appear to her either before or after the battell which they fought with Sisera seems evident in that clause of Deborahs song chap. 5.26 Curse ye Meroz saith the Angel of the Lord curse ye bitterly the inhabitants thereof And take with thee ten thousand men of the children of Naphtali and of the children of Zebulun To wit first because they were nearest at hand secondly because Naphtali was likely to be the forwardest in this work because Barak was of that tribe and they were most oppressed Hazor and Harosheth being both in their tribe Vers 8. And Barak said unto her If thou wilt go with me then I will go c. Barak no doubt believed what Deborah had told him in the foregoing words as from the Lord namely that Sisera should be vanquished by him and therefore we see that he was willing to hazard his life and all that he had in rising against this mighty king that had brought the Israelites into bondage whence it is that Barak is commended for his faith by S. Paul and reckoned amongst those who through faith subdued kingdomes Heb. 11.32 33. But why then did he refuse to undertake the service enjoyned him unlesse Deborah would go along with him I answer partly because he considered that Deborah being a prophetesse he should have a great advantage in having her with him to pray for them to give them counsell and to advise them what to do upon every occasion but partly also no
Deborah sets forth the warre that was made against the Israelites cities by this expression then was warre in the gates but withall it may also imply the prevailing power of the enemy when they made inroads into their land to wit that they many times came up to the very gates of their cities Was there a shield or spear seen among fourty thousand in Israel This may be meant either of the scarcity of arms amongst them the enemy whereever they prevailed disarming them that they might not afterward be able to attempt any thing against him or rather because we see not but Baraks troops were armed for warre that the Israelites were so quelled that not a man amongst the many thousands of Israel durst take up a shield or spear against them according to that Levit. 26.36 And upon them that are left alive of you I will send a faintnesse into their hearts in the land of their enemies and the sound of a shaking leaf shall chase them and they shall flee as fleeing from a sword and they shall fall when none pursueth Vers 9. My heart is to the governours of Israel that offered themselves willingly amongst the people That is I cannot but highly love and honour the governours of Israel that were as willing to hazard themselves in this warre against Jabin as any of the people yea and to undergo the same travell and hardnesse together with them and indeed this in the heads and rulers of the people was most to be admired and extolled first because such men have usually the fairest estates and for them therefore to hazard all they enjoyed in rising up with Deborah against this great tyrant as willingly as those of the poorer sort that had scarce any thing to lose was a signe of an heroicall spirit for which they deserved to be highly honoured secondly because men that had been formerly imployed in offices of peace are not men usually fit for the service of warre and therefore it must needs be a singular zeal for Gods glory and the good of Gods people that made them lay by their gowns to gird on a sword thirdly because such men are usually puffed up with their greatnesse and it was therefore a rare thing for such to stoop to joyn with meaner men yea to put too their helping hand amongst the meanest for the cause of God and his people against their enemies and fourthly because the examples of men of such rank was no doubt a mighty means to draw on the meaner sort to come flocking in to the service Vers 10. Speak ye that ride on white asses ye that sit in judgement and walk by the way That is let all those that are men of honour and eminency above others that use to ride up and down upon white asses all magistrates and Judges that sit in the seat of justice and so likewise all the common sort of people that travell on foot from one place to another let them all in their severall places speak of this great deliverance which God hath wrought for his people Riding on asses it seems was a note of great and honourable persons in those times and countreys and therefore it is noted of Jair who was one of the Judges that he had thirty sonnes that rode on thirty asse-colts and they had thirty cities chap. 10.40 and so likewise of Abdon who was another of the Judges chap. 12.14 that he had fourtie sonnes and thirty nephews that rode on threescore and ten asse-colts and unlesse by white asses here nothing else be meant but slick and goodly asses it seems that white asses were principally used by such persons and though the most Expositours limit this first clause to merchants who they say used to ride on white asses yet I conceive we may better understand it of all men of eminency that used to ride in pomp and State and so likewise by those that sit in judgement are meant their Judges and chief Magistrates and by those that walk by the way are meant the meaner and common sort of people and the reasons why Deborah stirres up these men under these expressions to praise God for the vanquishing of Jabin and Sisera is to intimate the just cause they had to speak with joy of this great mercy of God to wit because whereas formerly all the wayes of the land were pestred with cut-throat souldiers so that there was no stirring in safety from one place to another and all course of justice was in a manner stopped up the sword having silenced the Laws now the Judges might sit in Judgment as formerly the great ones might now ride up and down upon their white asses according to their wonted manner which before they could not and the common people of all sorts might now passe to and fro and travell about their businesses from one place to another without fear Vers 11. They that are delivered from the noise of the archers in the place of drawing waters there shall they rehearse c. This may be meant of the Israelites that followed Barak and fought against Sisera and his archers at the river Kishon see chap. 4.7 And I will draw unto thee unto the river Kishon Sisera the Captain of Jabins army with his chariots and his multitude but the most of Expositours understand it of the meaner sort of people that were wont to be slain or taken captives by the enemies that lay in wait for them at the place of drawing waters Fountains wells of water were rare in those dry countreys of great esteem they went in many places farre to fetch water here therefore the Canaanites used to ly in wait for them so that no sooner could the poore people come thither but presently the Canaanites with a great outcry were ready to set upon them and their arrows came presently singing about their ears and oft struck them dead for both these may be intended by the noise of the archers but now saith Deborah these poore wretches being delivered from this danger may go freely to those places and there declare the righteous acts of God in destroying these their enemies Then shall the people of the Lord go down to the gates Hereby many things may be implyed first their freedome to go forth at the gates of their cities within which they were in a manner cooped up before secondly the restoring of the people to the gates as places of judicature from which they were restrained before there was warre in the gates now there was Law and judgement there thirdly their returning to the cities that were thence banished or fled and the countrey peoples resorting thither upon their severall occasions Vers 12. Awake awake Deborah utter a song This expression Deborah useth onely to imply the exceeding greatnesse of the mercy which God had afforded them which required that she should rouze up her self to praise the Lord for it with all her might and with all the strength of her soul Arise Barak and lead
Penuel and slew the men of the city That is the Magistrates of the city as before he did in Succoth Vers 18. Then said he unto Zebah and Zalmunna What manner of men were they whom ye slew at Tabor Because it seems Gideon had heard that these kings had slain certain men of the Israelites that had retired themselves for shelter to some strong holds or caves in mount Tabor and feared they vvere his brethren because they amongst others sought to provide for the saving of their lives in those dangerous times as others did chap. 6.2 And the hand of Midian prevailed against Israel and because of the Midianites the children of Israel made them the dens which are in the mountains and caves and strong holds and had not been since heard of therefore he inquires thus concerning the men vvhom they had there slain And they answered As thou art so were they each one resembled the children of a king This may be meant of that likenesse of feature which is usually amongst brethren but plainly it intends that they were of a goodly and comely personage even as Gideon was and such as might well beseem men of a princely and Royall stock Vers 19. As the Lord liveth if ye had saved them alive I would not slay you The meaning is that he would have spared them because they had shown mercy to his brethren and hereby he expresseth his sorrow for his brethren and shews what little cause they had now to expect any mercy from him Vers 20. And he said unto Jether his first-born Up and slay them Upon him he imposeth this work rather then any other first that he might train him up even from his young years to draw his sword against the enemies of Israel and to be severe to those that should rise up against God and against his people secondly that it might be done by way of avenging the death of his brethren thirdly because it would adde if not to the pain yet to the dishonour of their death to die by such a hand Vers 21. Then Zebah and Zalmunna said Rise thou and fall upon us for as the man is so is his strength In this reply of theirs first they descant in a kind of scornfull manner upon that command of Gideons setting a child to take away their lives whereas indeed this his young heire had scarce courage enough to look them in the face secondly they provoke Gideon as impatient of delay to rise upon them himself and rid them out of the way thereby discovering their contempt of death and how much they scorned to begge life and withall happely being loath to die by the hand of a child And took away the ornaments that were on their Camels necks As the memorials of this great victory Vers 22. Then the men of Israel said unto Gideon Rule thou over us both thou and thy sonne c. That is they offered to receive him to be their king and to settle the kingdome successively upon his posterity Vers 23. And Gideon said unto them I will not rule over you c. That is not as a king he judged Israel unto his dying day but it was the kingdome of Israel the regall power which they proffered and he now refused and that upon this ground because the accepting of this would have been in a manner a taking of the government out of Gods hand the Lord saith he shall rule over you Not that God rules not by kings as well as by other kind of Magistrates but because God had established this way of governing them by Judges who had not so great a degree of soveraignty and power over the people as kings usually have were extraordinarily called of God withall because God had in his Law expressed that in case they should desire a king they were to take him whom the Lord should choose Deu. 17.14 15 When thou art come to the land which the Lord thy God giveth thee and shalt possesse it and shall dwell therein and shalt say I will set a king over me like all the nations that are about Thou shalt in any wise set him a king over thee whom the Lord thy God shall chuse One from among thy brethren shalt thou set over thee thou mayest not set a stranger over thee which is not thy brother Therefore he takes this rash proffer of changing the government to be a shaking of Gods government because they went about to change it without Gods leave and refuseth to give any consent to it all which is evident by that which the Lord said of the Israelites desiring a King in Samuels dayes 1. Sam. 8.6 7. But the thing displeased Samuel when they said Give us a King to judge us and Samuel prayed unto the Lord And the Lord said unto Samuel Hearken unto the voice of the people in all that they say unto thee for they have not rejected thee but they have rejected me that I should not reigne over them Vers 26. And the weight of the golden ear-rings which he requested was a thousand and seven hundred shekles of gold c. Which is esteemed to be according to the account of our weight 2380 pounds it is not impossible that all this should be spent in the making of one ephod as it is said vers 27. especially if it were made as that of Aarons with a brestplate set with so many precious stones of great value Exod. 28.15 16.17 But the words will well enough bear that of part of this gold now given him he made an ephod Vers 27. And Gideon made an ephod thereof and put it in his city Not a linen ephod but such a one as that which was made for the high priest of gold blue purple scarlet c. Exod. 28.6 It is probable enough that he intended it onely as a memoriall of this their victory over the Midianites the monument being of the very prey which was there taken though afterwards it became a snare both to him and to his house But why then did he make an ephod rather then any other monument this indeed seems to imply that his purpose was to make use also of this ephod either in offering sacrifices in his own house and then under this ephod all the priestly garments may be comprehended or else thereby to enquire what the will of the Lord was according to the judgement of Urim Not considering that this previledge was onely annexed to Aarons ephod wherein was the brestplate of judgement with the Urim and Thummim and therein therefore he sinned greatly and brought Gods wrath upon his posterity And all Israel went thither a whoring after it c. Either they went thither as to a famous Oracle to inquire concerning the will of God in any doubtfull cases or else drawn with the superstitious conceits they had entertained of this ephod they set up there a place of sacrificing contrary to the expresse letter of the Law of God or else they resorted
make thou shalt soon see that having Gaal for their captain the Shechemites have no cause to be affraid of thee and withall it may be he sent this challenge to Abimelech by some messenger Vers 30. And when Zebul the ruler of the citie heard the words of Gaal c. It is evident that Zebul did either truly adhere to the Shechemites in this their conspiracy against Abimelech or else made a shew to them that he did for else no doubt they would not have trusted him so farre as they had done If therefore he were truly on their side before it may seem that Gaals scornfull speeches against him vers 28. Is not he the sonne of Jerubbaal and Zebul his officer which also discovered a desire that he had to supplant him and to get into his place had now enraged him and so caused him by giving secret intelligence to Abimelech to seek to betray them into his hands Vers 32. Now therefore up by night thou and the people that is with thee and lie in wait in the field c. The summe of this counsell which he gave Abimelech is that he should come by night against Shechem with all his army and having laid the greatest part of them in ambush should the next morning shew himself with the rest of his army against whom when Gaal should go forth falling unexpectedly into this snare Abimelech might do to him as occasion should serve Vers 36. Then Zebul said unto him Thou seest the shadow of the mountains as if they were men Which is all one as if he had told him that he was afraid of a shadow Vers 38. Then said Zebul unto him Where is now thy mouth wherewith thou saidst Who is Abimelech c. When he saw that Gaal had plainly discovered Abimelechs troops that he might not turn back again into the city he endeauours by these scornfull taunts to provoke him to go forward to fight with him where is thy mouth that is where is thy great brags for shame turn not back but let it be seen that thou canst fight as well as talk bigly when no enemy was nigh Vers 39. And Gaal went out before the men of Shechem and fought with Abimelech Zebuls taunts had made him ashamed to retire besides he saw but two companies of Abimelechs forces vers 37. which might encourage him the other two being it seems laid in ambush for at first Abimelech divided his army into foure companies vers 34. Vers 41. And Abimelech dwelt at Arumah That is he retired thither after he had beaten Gaal and his souldiers and pursued them to the very gates of Shechem Some conceive this of his dwelling there for some good time without any further attempting any thing against the Shechemites and that he did this purposely to dissemble the mischief he intended to the Shechemites to make a shew that his quarrell was onely against Gaal and his brethren for raising those tumults in the city being otherwise willing enough to forbear the offering any violence to the inhabitants of the city but because it is evident that this Arumah was nigh to Shechem for else he could not come thence so suddenly upon the Shechemites as it is said afterwards he did vers 42 43. and the Shechemites had no reason to be out of fear of his intending them any hurt so long as he lay with his forces in a place so near their city but did therefore come out again to fight with him vers 42. therefore I conceive it farre more probable that the meaning of these words is onely this that after Abimelech had pursued Gaal and his forces to the very gate of Shechem he stayed not there before the city but withdrew his forces to Arumah a place not farre from Shechem and abode there And Zebul thrust out Gaal and his brethren that they should not dwell in Shechem No doubt he took this advantage when the people were enraged for their losse to accuse them either of cowardise or treachery and so procured them to be thrust out of the city for though before Zebul might not have spoken against Gaal and his brethren yet now it was an easie matter to work them out of the peoples hearts Vers 42. And it came to passe on the morrow the people went out into the field c. Some conceive that this going forth of the people into the field was to make an end of their harvest or vintage or for some other their countrey imployments and that because they were perswaded by Zebul that now they had thrust out Gaal Abimelech would be pacified towards them not attempt any thing against them but because first they had already finished their vintage and with great joy had already thereupon kept a feast by way of thankfullnesse in the house of their god secondly it had been an incredible security to be so confident that Abimelech would give over his quarrell against them considering how highly they had provoked him and that he lay still with his forces in a town so near hand from whence he might so easily surprise them and thirdly Abimelechs dividing his souldiers into three companies and laying some of them in ambush whereof mention is made in the following verses argues that he went not against a naked unarmed people scattered here and there about their countrey businesse I rather think that there going forth now into the field was to renew the battell to revenge their former losse when they fought under the command of Gaal and his brethren and to drive Abimelech out of their coasts Vers 43. And he took the people and divided them into three companies c. To wit as intending with one of these companies which he kept with himself to lie in ambush to surprise the city on a sudden so soon as the Shechemites were gone out with their army and with the other to set upon their army when it was gone forth a little way from the city that so those without the city and those within the city might all be destroyed Vers 45. And beat down the citie and sowed it with salt Salt is both a cause and signe of barrennesse and desolation whence it is said Psal 107.33 34. that God many times turns a fruitfull land into barrennesse or saltnesse as the word is in the originall and Moab is threatned in these words Zeph. 2.9 As I live saith the Lord of hosts the God of Israel Surely Moab shall be as Sodom and the children of Ammon as Gomorrah even the breeding of nettles and salt pits and a perpetuall desolation And as a signe of desolation it was no doubt therefore here sowed Abimelech thereby desiring to expresse the deadly hatred he bare to this place of his birth that he desired if it were possible that it might ever be desolate and without an inhabitant yet it was afterwards rebuilt as is evident 2. Chron. 10.1 and Jer. 41.5 but by whom we reade not Vers 46. And when
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
but also of other things revealed to him by the Lord at other times in regard whereof that is added which follows in the next verse the Lord appeared again in Shiloh to wit to Samuel Vers 21. For the Lord revealed himself to Samuel in Shiloh by the word of the Lord. That is by Christ the word of his Father or by revealing his will and word unto him which afterwards was to be delivered by him to others to wit by propheticall revelation and not by any corporall or visible apparition CHAP. IV. Vers 1. ANd the word of Samuel came to all Israel Or came to passe the meaning is that Samuel as a Prophet made known the word of the Lord as to Eli before so afterwards to all Israel reproving them for their sinnes and telling them beforehand the judgements that would fall upon them if they did not repent All which did accordingly come upon them Now Israel went against the Philistines to battel c. Who began now again to invade the land of Israel It may seem that all the fourtie years of Elies judging Israel they had been quiet happely because they had been so exceedingly weakned by the slaughter which Samson made so often among them especially at his death where no doubt most of their princes and lords were slain Judg. 16.30 And Samson said Let me die with the Philistines and he bowed himself with all his might and the house fell upon the lords and upon all the people that were therein so the dead which he slew at his death were mo then they which he slew in his life But now they began again to quarrell with the Israelites and that no doubt not without the secret counsell of God who intended to punish hereby both the Priests and people of Israel and hereupon it was that the Philistines being entred upon the land of Israel the Israelites were gathered together to fight with them now the camp of the Israelites was besides Eben-ezer that is a place where afterward a stone was erected that was called Eben-ezer the occasion whereof we may see chap. 7.11 12. and the camp of the Philistines was in Aphek a citie in the tribe of Judah which bordered upon the land of the Philistines see Josh 15.53 Vers 3. Wherefore hath the Lord smitten us to day before the Philistines Let us fetch the Ark c. Though idolatrie and many other grosse sinnes were at this time rife amongst the Israelites They provoked him to anger with their high places and moved him to jealousie with their graven images saith the Psalmist concerning these very times Psal 78.58 yet so blind and stupid they were that because they were the seed of Abraham and the people of God they wondered why God should take the uncircumcised Philistines part against them never minding or mentioning their own wickednesse which had provoked the Lord to bring these miseries upon them Wherefore say they hath the Lord smitten us to day before the Philistines and vainly they thought to mend all for the future by fetching the Ark of God to be amongst them Let us say they fetch the Ark of the covenant of the Lord out of Shiloh unto us that when it cometh among us it may save us out of the hand of our enemies Now however they were moved no doubt to take this course first because the Ark was the signe of Gods presence amongst them whence it is said vers 4. that the people sent to Shiloh that they might bring from thence the Ark of the covenant of the Lord of hosts which dwelleth between the Cherubims and secondly because the Israelites in former times had prevailed mightily against their enemies when the Ark was amongst them as when they vanquished the Midianites Num. 31.6 and at the sacking of Jericho when the walls of the citie fell down before them Josh 6.4 5. and on the other side when the Ark was not with them they had gone by the worst as when they went out to fight against the Canaanites Num. 14.44 45. They presumed to go up unto the hill top nevertheles the Ark of the covenant of the Lord and Moses departed not out of the camp Then the Amalekites came down and the Canaanites which dwelt in that hill and smote them and discomfited them even to Hormah and therefore it seems afterwards to have been an usuall custome to carrie forth the Ark into the field with them for Saul had it with him when he was in arms against the Philistines chap. 14.18 Saul said unto Ahiah Bring hither the Ark of God for the Ark of God was at that time with the children of Israel and Joab as some think had it with him when he went out against the Ammonites the Ark and Israel and Judah abide in tents said Uriab 2. Sam. 11.11 yet because at present they did merely rest upon the outward signe and did not repent them of their sinnes whereby they had forfeited their interest in God nor seek to make their peace with God as they ought to have done therefore their confidence in the Ark was groundlesse and vain and the signe of Gods presence became ineffectuall amongst them And doubtlesse there was a secret overruling hand of God in this their sudden resolution to fetch the Ark into the camp whereby he made way to the delivering up the Ark into the power of the enemie and to the death of the two sonnes of Eli who coming along with the Ark were slain by the Philistines Vers 4. And the two sonnes of Eli Hophni and Phinehas were there with the Ark of the covenant of God To wit either to carrie it as Num. 4.15 or at least to attend it Vers 7. And the Philistines were afraid for they said God is come into the camp This happely the Philistines spake as thinking the Ark to be some representation of the God of the Israelites and having the same opinion of it as they had of their own idols at least they conceived that there was some divine power that went along with the Ark where it went which was the reason why they were stricken with such astonishment and fear And they said Wo unto us for there hath not been such a thing heretofore That is in former conflicts we have had with them they used not to bring their Ark into the camp even by this unwonted shout of the Israelites we may see how much greater their hope and confidence is now then it hath been formerly Vers 8. These are the Gods that smote the Egyptians with all the plagues in the wildernesse In the former part of this clause it is manifest that the Philistines speak of those divers great plagues wherewith the Lord smote both Pharaoh and his people in Egypt thereby forcing them to let his people go but these words in the wildernesse are added in the close because in the overthrow of the Egyptians in the red sea which joyned to the desert of Etham Exod. 13.20 there was a
the Princes and all the mighty men of valour even ten thousand captives and all the craftsmen and smiths and Jer. 24.1 Nebuchad-rezzar king of Babylon had carried away captive Jeconiah the son of Jehoiakim king of Judah and the Princes of Judah with the carpenters and smiths from Jerusalem had brought them to Babylon Now it is probable that the Philistines disarmed the Israelites in those dayes when the Ark was taken and that ever since that time they had used this policy of keeping them from having any smith in Israel for first after that solemn repentance of the Israelites in the dayes of Samuel chap. 7.3 4. we reade not of any memorable victory which the Philistines obtained against the Israelites but rather the contrary chap. 7.13 14. So the Philistines were subdued and they came no more into the coast of Israel and the hand of the Lord was against the Philistines all the dayes of Samuel And the cities which the Philistines had taken from Israel were restored to Israel from Ekron even unto Gath and the coast thereof did Israel deliver out of the hands of the Philistines and secondly though the Israelites prevailed often against the Philistines yet all this time they might have few other weapons but such as in ancient times they most used to wit clubs and bows and slings c. The chief victory they got was we see miraculous not gotten with sword or speare but with thunder from heaven 1. Sam. 7.10 and thirdly these craftsmen being once rooted out in a short peace under Samuel they could not easily be replanted again the Philistines especially keeping garrisons still for this purpose in their land Vers 20. But all the Israelites went down to the Philistines to sharpen every man his share and his coulter c. That is either into the land of the Philistines or rather to the garrisons of the Philistines that were in the land of Israel where it seems they kept smiths for this purpose Vers 22. There was neither sword nor speare found in the hand of any of the people that were with Saul and Jonathan But how then a little before this did Jonathan smite the garrison of the Philistines in Geba vers 3. I answer first they might have clubs and bows and slings and these were the most usuall weapons in those times see 1. Chron. 12.1 2. Now these are they that came to David to Ziklag while he kept himself close because of Saul the sonne of Kish and they were among the mighty men helpers of the warre They were armed with bows and could use both the right hand and the left in hurling stones and shooting arrows out of a bow Judg. 20.16 Among all this people there were seven hundred chosen men left-handed every one could sling stones at an hair breath and not misse secondly some iron arms they might hide and keep secret from the Philistines and thirdly those happely that were better armed of the three thousand mentioned vers 2. were those that fled from Saul and the six hundred that stayed with him were of the people that were come up to him unfurnished of such arms for it is very improbable which some say that those that ranne not away from Saul but followed him trembling as it is said vers 7. did in their fear cast away their arms or leave them in the camp behind them Vers 23. And the garrison of the Philistines went out to the passage of Michâash That is the body of the Philistines army remaining in the plain adjoyning there went out a company and took a passage near to them which was a place of advantage and kept it against the Israelites CHAP. XIV Vers 1. JOnathan the sonne of Saul said unto the young man that bare his armour Come and let us go over to the Philistines garrison This Jonathan propounded by a speciall instinct of Gods spirit for otherwise it would have been a tempting of God that having one man alone with him his armour-bearer that is his squire as we use to call them he should set upon a whole garrison of the Philistines and hence it was that he told not his father to wit lest out of fear he should disswade or hinder him Vers 2. And Saul tarried in the uttermost part of Gibeah under a pomegranâe tree which is in Migron This is the name of some field or plain near unto Gibeah mentioned Esa 10.28 He is come to Ajah he is passed to Migron at Michmash he hath laid out his carriages where Saul with his company lay now within their trenches and fortifications in regard whereof also it is likely the Philistines sent out those three spoyling bands to waste the countrey chap. 13.17 to see if by this means they could draw Saul out of his fastnesses and that the Philistines flouted Jonathan with this vers 11. Behold the Hebrews come forth out of the holes where they had hid themselves Vers 3. And Ahiah the sonne of Ahitub Ichabodi brother c. That is he also was with Saul in Migron and it seems because of the straits the people were in he was come to bring the Ark thither for the peoples encouragement as they had been wont formerly to do in the like case for in the 18. verse it is expressely said that the Ark was there It is evident that Ahimelech who gave the shewbread and Goliahs sword to David when he fled from Saul and who was thereupon slain by Sauls command was the sonne of Ahitub chap. 22.9 and it is generally held that he was then high-priest either therefore this Ahiah was the elder sonne of Ahitub and when he was dead then Ahimelech his brother succeeded him in the high-preisthood or else this Ahiah who was come with the Ark and the ephod to Saul was the same that is there called Ahimelech which indeed most Interpreters do hold After the death of Eli his sonne Phinehas being before slain in the battell Ahitub his grandchild the sonne of Phinehas succeeded him in the preisthood who it seems long enjoyed not that dignity but dyed for God had threatned Eli that his children should die in the flower of their age chap. 2.23 and so Ahiah his sonne was now high-preist in his room Vers 4. And between the passages by which Jonathan sought to go over unto the Philistines garrison c. The discription of this place through or over which Jonathan and his armour-bearer were to go that they might come to the garrison of the Philistines is doubtlesse here inserted purposely to shew how hard an adventure it was that they undertook but so exceeding intricate and obscure it is that it is very hard to conceive thereby how these rocks and passages lay which may be the reason that the most Expositours do not so much as undertake to explain the many difficulties that are in the Text and indeed all that can be said herein I conceive is this It is evident that Michmash where the Philistines camp was
under the greatest terrours of conscience by reason of sinne Vers 18. Behold I have seen a sonne of Jesse the Bethlehemite that is cunning in playing and a mighty valiant man Which he had approved in killing the Lyon and the Beare chap. 17.34 and perhaps by some other such exployts performed by him since the Spirit of God came upon him vers 13. Vers 19. Send me David thy sonne which is with the sheep This last clause which is with the sheep is added to imply what an advancement it would be to him to be taken from keeping sheep to attend upon Saul at the court With such contempt could Saul speak now of keeping sheep that had himself been formerly in as mean a condition Vers 20. And Jesse took an asse laden with bread and a bottle of wine and a kid and sent them by David Jesse knowing God had anointed him to succeed Saul in the kingdome might well fear to put him into Sauls hands but his faith overcame his fear herein Vers 21. And he became his Armour-bearer See the note upon chap. 17.55 Vers 23. So Saul was refreshed and was well and the evil spirit departed from him That is for a time his fits left him See the former note vers 16. CHAP. XVII Vers 1. NOw the Philistines gathered together their armies to battell and were gathered together at Shochoh c. Shochoh was a city of Judah as we see Josh 15.35 where also as here Azekah is mentioned as a town not farre from Shochoh it is not expressed what moved the Philistines again to invade the land of Israel but by other passages of the story of these times we may probably conceive that it was first a desire to revenge their former shamefull losse when Jonathan and his armour-bearer put their whole army to flight chap 14. secondly a jealousie of their increasing power through many victories by Saul obtained against his other neighbours chap. 14.47 So Saul took the kingdome over Israel and fought against all his enemies on every side against Moab and against the children of Ammon and against Edom and against the king of Zobah and against the Philistines and whither soever he turned himself he vexed them and thirdly Some intelligence that might be given them of Sauls distemper and frantick fits which they hoped would be no little advantage to them But indeed the chief reason was because that God stirred them up to accomplish that which he had intended Vers 3. And the Philistines stood on a mountain on the one side and Israel on a mountain on the other side Thus each part kept their ground of advantage for a time not joyning in grosse but maintaining some skirmishes onely as appeareth vers 20. Vers 4. And there went out a champion out of the camp of the Philistines named Goliath of Gath. See Josh 11.22 We reade also of a brother of his that was likewise a mighty Gyant 1. Chron. 20 5. And Elhanan the sonne of Jair slew Lahmi the brother of Goliath the Hittite whose spear-staffe was like a Weavers beam Vers 5. And the weight of the coat was five thousand shekels of brasse To wit an hundred fifty six pound foure ounces or thereabout Vers 7. And one bearing a shield went before him This shield Goliath was to use when he came to fight but in the mean season for the greater state he had his Armour-bearer to carry it before him Vers 8. Why are you come out to set your battell in array That is what need we bring a whole Army on each side to fight it out Let us cast all upon a single combat It is like enough the remembrance of their former losse chap. 14. made them somewhat backward to put it to a battle and their confidence in this Goliath made them willing to decide all by a single fight I saith he am a Philistine and you servants to Saul The expression is observable not Israelites but servants to Saul by way of contempt And therefore do you choose out a man from amongst you and let us two decide the controversie Vers 11. When Saul and all Israel heard thâse words of the Philistine they were dismaid and greatly afraid They could not but know that God was able to lay the huge bulk of this Gyant under the feet of the meanest of them and besides as they had a promise from God that one of them should chase a thousand of their enemies so likewise God had lately made good his promise in the late routing of the whole Army of the Philistines by Jonathan and his Armour-bearer chap. 14. And therefore it may seem strange that all their hearts should tremble thus and be so out-braved by this Infidell monster especially if we consider that Jonathan was amongst them as it is evident he was because after that David had slain Goliath it is said that Jonathan stood by and heard his father talking with him chap. 18.1 For that he also should be afraid to enter the lists with Goliath who had so often fought the Lords battell with great courage and had of late so miraculously put the whole Army of the Philistines to flight is indeed a matter of much wonder But for this we must consider that both faith and courage are the gifts of God which when he with-holdeth the best even those that are at other times as bold as a Lion may shrink for fear God meant now to magnifie David and therefore he left even Jonathan himself to the feeblenesse of his own spirit that David might undertake what none durst venture upon and so might become famous amongst the Israel of God not a man was found that durst accept of Goliaths challenge which he propounded twice a day morning and evening vers 16. For forty dayes together no not after Saul had proclaimed in the camp great rewards yea even his own daughter in marriage to him that would undertake it all which rendred Davids courage and victory the more glorious Vers 12. Now David was the sonne of that Ephrathite of Bethlehem Judah whose name was Jesse and he had eight sonnes See the note upon chap. 16.10 And the man went among men for an old man in the dayes of Saul And therefore though his sonnes followed Saul to the warre yet he stayed at home Vers 15. But David went and returned from Saul to feed his fathers sheep at Bethlehem That we may not wonder how David was sent to the camp by his father Jesse when it was said in the former chapter that he was in Sauls Court and made his Armour bearer here we are told that he had before this time left the Court and was returned to keep his fathers sheep the reason whereof might be either first the alienation of Sauls affection that he began little to regard him and so David was desirous to return to his own home we know brain-sick men are usually unconstant and seldome continue long in one mind or secondly because Saul being for a
meant either of the tent which David afterwards provided for the Ark of God 1. Chron. 15.1 and therefore called his tent Or else rather it is meant of his own private tent where it seems he kept all Goliahs armour for a time though afterward it is evident that his sword was laid up in the Tabernacle of the Lord at Nob Chap. 21.9 And the Priest said The sword of Goliath the Philistine whom thou slewest in the valley of Elah behold it is wrapt up in a cloth behind the Ephod Vers 55. He said unto Abner captain of the host Abner whose sonne is this youth This may well seem strange considering what is said before concerning Saul and David chap. 16.21 And David came to Saul and stood before him and he loved him greatly and he became his armour bearer And indeed some Expositours do certainly hereupon conclude that there is here a transposition of the history and that these things related in this chapter were done before that which is related in the foregoing chapter concerning Sauls sending for David to play before him c. But yet it is not safe to change the order of the history without necessary cause and that here I find not For notwithstanding all that had formerly passed between Saul and David how this might be that Saul should not now know David we may well enough conceive if we consider First That the countenance of young men when they grow toward ripenesse of years and begin to have hair on their faces many times doth much alter in a little while Secondly That great Personages do take little notice of their meaner servants and therefore easily forget them Thirdly That Saul was troubled with melancholly and frantick fits and such men will often forget those that formerly they have seemed much to respect For all this considered it needs not seem impossible that Saul should before this greatly love David to wit according to the respect which musitians or servants find with Princes and appoint him to be one of those that sometimes carried his sheild before him and yet having afterwards sent him home to his father should not know him when he came to the camp in other apparell and with another countenance to visit his brethren And as for Abner being a martiall man and often abroad he might in those times take little notice of David CHAP. XVIII Vers 1. ANd it came to passe when he had made an end of speaking unto Saul that the soul of Jonathan was knit with the soul of David c. That is his heart and affections were in an extraordinary manner set upon David and the causes thereof are easily conceived to wit First Those amiable graces which he discerned in David his wisdome his courage and undaunted spirit his zeal for Gods glory and above all his faith and confidence in Gods protection and assistance Secondly The likenesse and suitablenesse of their qualities and dispositions Jonathan was a stout couragious Prince pious and faithfull and therefore when David had manifested himself to be eminently such likewise the soul of Jonathan was knit with the soul of David Thirdly The glory that God had done him in giving him the victory over that proud Gyant that had both defied and terrified the whole army of Israel this shewed plainly that he was highly esteemed of God and pretious in his eyes and so he loved him as one that was dearly beloved of God Fourthly The gratious speeches that came from David upon every occasion for that seems to be specially aimed at in those words when he had made an end of speaking unto Saul the soul of Jonathan was knit with the soul of David And Fifthly There was doubtlesse a speciall hand of God in inclining the affections of Jonathan thus unto David for by this means God provided David a freind in Sauls court to plead for him to reveal Sauls plots and intendments against him and to be by his true love a comfort and support to David in all his approching troubles and sorrows Vers 3. Then Jonathan and David made a covenant That is a covenant of entire friendship and brotherly love Vers 4. And Jonathan stript himself of the robe that was upon him and gave it to David To wit that hereby he might testifie that he esteemed him as his second self and that whatever he had all his authority and power and wealth he should be alwayes ready to bestow and imploy it for Davids welfare and service Vers 5. And Saul set him over the men of warre That is he made him a Captain over some of his troops and imployed him as a commander in his warres For this is not meant of that dignity which Saul had formerly conferred upon Abner chap. 14.50 who was the Captain of his host that is the chief Generall of his Armies that place he still retained as is evident in many places of the following story Vers 6. The women came out of all the cities of Israel singing and dauncing to meet king Saul c. It was it seems the usuall custome of these times amongst the people of God that when God had given them any great victory over their enemies the women were wont with dances and songs of triumph to celebrate the praises of God For so it was with the women of Israel when the Egyptians were drowned in the red sea Exod 15.20 And with Jephthahs daughter and her company when Jephthah had vanquished the Ammonites his daughter came out to meet him with timbrels and with dances Judges 11.32 And therefore now from all the cities of Israel that Saul passed by with his army as he returned home from the valley of Elah where he had vanquished the Philistines the women came out with songs and dances to congratulate his victory As women have usually the heaviest share in the calamities of a land that is overrun by an enemy and that because they are least able to resist and so are frequently taken for slaves ravished and abused in the most savage manner so have they likewise therefore the greatest cause to rejoyce when the enemy is vanquished and hence it may be was this custome of womens triumphing at every great victory But however in this triumphing of Gods people for the fall of Goliath and the vanquishing of the Philistines there was a kind of figure and shadow of the triumphant joy of Gods elect people for Christs conquest over Sathan and their prevailing over their spirituall enemies through the merits and assistance of Christ Rev. 12.10 11. I heard a loud voice saying in heaven now is come salvation and strength and the kingdome of our God and the power of his Christ for the accuser of our brethren is cast down c. and they overcame him by the bloud of the Lambe and by the word of their testimony such was the rejoycing of the virgin Mary and Zachary Luke 1.46 My soul doth magnifie the Lord saith Mary and my spirit hath rejoyced in
near to Anathoth and therefore joyned often with Anathoth as in Neh. 11.32 yet most probable it is that it was that within Jordan in the tribe of Benjamin for certain it is that here the tabernacle was though the Ark was at Kiriathjearim chap. 7.1 as is evident vers 9. where it is said that the sword of Goliath was here wrapt up in a cloth behind the ephod And well it may be which some conceive that as the Tabernacle was placed in Shiloh a city of Ephraim in the dayes of Joshua who was of the tribe of Ephraim and the Ark was in the tribe of Judah in Davids time so likewise in the dayes of Saul who was of Benjamin by his advise and for his benefit the Tabernacle was removed from Shiloh to Nob which belonged to his tribe and hereupon it was that there were so many Priests dwelling here at Nob in regard whereof it is called the citie of the Priests chap. 22.19 to wit that they might attend upon the service of the Tabernacle for in the 21. chapter of Joshua where the cities are expressed that were given to the Priests we do not find Nob mentioned amongst them and doubtlesse David being resolved to flie for his safety out of the land came hither first not onely to get there a supply for his wants but also especially to visit the Tabernacle that he might there worship the Lord before his departure and seek unto him for help and comfort in this houre of adversity Though he could not but know that there was much danger of being discovered here because hither to the Tabernacle they came from all places of the land yet he would not neglect the visiting of this house of God before he fled out of the kingdome As for this Ahimelech the Priest to whom David addressed himself for succour either it was the same that is before called Ahiah who was with Saul in Migron chap. 14.3 or else Ahiah and Ahimelech were brothers for as it is there said of Ahiah that he was the sonne of Ahitub so also it is said of this Ahimelech chap. 20.9 and Ahiah being dead Ahimelech his brother was now high Priest in his room yea it may seem that this Ahimelech was also called Abiathar for Mark 2.26 it is said that David went into the house of God in the dayes of Abiathar the high Priest and did eat the shew-bread unlesse we say as some do that Abiathar there by our Saviour mentioned was that Abiathar that was the son of this Ahimelech chap. 22.20 because he stood by as the second Priest and did consent to give the shewbread to David and that he is there called the high Priest because he did afterward succeed his father in that place And Ahimelech was afraid at the meeting of David and said unto him Why art thou alone and no man with thee Christ saith Mark 2.26 that David did not onely eat the shew-bread himself but gave it also to them that were with him It is evident therefore that he had now some of his servants whom perhaps Jonathan had sent after him going along with him to whom he carried part of the shew-bread but those he had left in some other place as himself saith vers 2. I have appointed my servants to such and such a place and came alone to the tabernacle which Ahimelech could not but much wonder at and be troubled about it as fearing that he was fled from Saul and that if it were so it would be dangerous for him to give him entertainment Vers 2. And David said unto Ahimelech the Priest the king hath commanded me a businesse c. And thus that he might procure from Ahimelech food for himself and his servants David did not onely conceal the businesse of his fleeing from Saul but also told him a direct lie that Saul had sent him about a secret businesse and enjoyned him to let no body know of it and so he had appointed his servants to meet him elsewhere and what was the issue of this surely it proved the occasion of Sauls slaying Ahimelech and the rest of the Priests of that citie fourescore and and five persons that wore a linen ephod yea of the utter destruction of the citie and all the inhabitants thereof both men women and children as we reade in the following chapter vers 18 19. A sad calamity just cause had Dauid to rue these lies of his so long as he lived and so no doubt he did we see he charged it upon himself when Abiathar brought him the tidings of it chap. 22.22 I have occasioned saith he the death of all the persons of thy fathers house and it is thought that the remorse for this very sinne was fresh in his heart when he wrote that passage in the 119. Psalme v. 28 29. My soul melteth away for heavinesse strengthen thou me according to thy word Remove from me the way of lying c. Vers 4. And the Priest answered David and said There is no common bread under my hand There is no question but the high Priest had in his house bread enough provided for those of his family but it seems David was in such haste that he would not stay for any but what was there in a readinesse in the Tabernacle that he might take it presently and be gone and as it follows vers 6. there was no bread there but the shew-bread and therefore it was too that Ahimelech used that expression There is no common bread under mine hand But there is hallowed bread if the young men have kept themselves at least from women By the Law of God the Priests were onely to eat of the shew-bread Lev. 24.9 yet the Priest knowing well that charity is to be preferred before all ceremonies and that in case of necessity the ceremoniall Law was to give way to the morall he condescended to relieve them with the shew-bread and what he did herein is approved by Christ Matth. 12.3 4. yet withall he addes this condition If the young men have kept themselves at least from women whether their wives or others Indeed if this had not been so the same necessity that dispensed with one part of the ceremony might dispence with the other had they been legally unclean in regard of carnall copulation according to that law Lev. 15.18 The woman also with whom man shall lie with seed of copulation they shall both bath themselves they must not therefore have starved rather then have eaten of the shew-bread but in this case a double impediment would have made the case the more questionable and therefore the Priest addes this clause If the young men have kept themselves at least from women Vers 5. Women have been kept from us about these three dayes since I came out and the vessels of the young men are holy By the vessels of the young men is meant their bodies according to those expressions 1. Thess 4.3.4 For this is the will of God that you
their safety as the princes had but the princes had a speciall spleen against him because of the honour Achish had done him and therefore they presently combined together to complain of him and would have him removed Is not this David the servant of Saul the king of Israel which hath been with me these dayes or these years c. That is or rather these years for he had been with him a full yeare and foure moneths which was a good part of another yeare chap. 27.7 The time that David dwelt with the Philistines was a full yeare and foure moneths Vers 26. Then Achish called David and said unto him Surely as the Lord liveth thou hast been upright c. In the Original it is as Jehovah liveth for in those times these idolatrous nations had a reverent opinion not onely of their own peculiar gods but of those also which they esteemed the gods of other nations and so having so much knowledge of the God of the Hebrews that they knew he was called Jehovah Achish swore therefore As Jehovah liveth perhaps the rather to please David herewith yea it is probable that even amongst the heathen that were aliens and strangers from the common-wealth of Israel there were from former times some remainders of truth conveyed concerning God which were still retained amongst them as this of the name Jehovah from whence no doubt came that name of Jupiter or Jove which was in after times so rife amongst them Vers 8. What hast thou found in thy servant so long as I have been with thee unto this day that I may not go fight against the enemies of my Lord the king David doubtlesse would not for his life have drawn his sword against the people of God but yet that Achish and the Philistines might not be jealous of him and so for the better assurance of his life amongst them he was glad to put on a countenance as if he had greatly desired to aid the Philistins against the Israelites and as if it had troubled him much that he might not do it Vers 10. Rise up early in the morning with thy masters servants that are come with thee That is Sauls servants that are come with thee and he calls them not Davids servants but Sauls his masters to imply the ground of the jealousie of the Philistine Princes to wit the relation which they had to Saul that they were his subjects his servants c. And assoon as ye be up early in the morning and have light depart Lest the lords of the Philistines should in their rage fall upon David he adviseth him to make all the haste away that possibly he could and this was all Achish intended in this his advice But God had a further aim in it for by this means he was not onely freed from the danger of being forced either perfidiously to betray Achish who trusted in him or else to fight against his brethren but also hasted homeward that he might come in time to rescue the prey out of the hands of the Amalekites which they had carried from Ziklag as we see in the following chapter CHAP. XXX Vers 1. ANd the Amalekites had invaded the south and Ziklag and smitten Ziklag and burnt it with fire That is they had invaded the south of Judah and of the Philistines countrey and amongst the rest particularly they had sacked Ziklag and destroyed it with fire for so we find this place explained afterwards ver 14. where the Egyptian they took confesseth to David We made an invasion upon the south of the Cherethites that is the Philistines and upon the coast which belongeth to Judah and upon the south of Caleb c. This no doubt the Amalekites did to revenge the spoyl which David and his men had made in their countrey chap. 27.8 taking the opportunity of doing it at this time when the Philistines and Davids men were gone out to make an invasion into the land of Israel But God had herein a further end for by this means first David was chastened for his sinnes who out of his distrust of Gods promises and providence had sought to help himself by unlawfull means by fleeing to the Philistines by lying and dissembling and now of late by pretending to Achish that he had a desire to fight against Saul and against the Israelites secondly his faith was exceedingly tried for never was he in greater straights then he was at this time thirdly the Amalekites Gods enemies were smitten with a great destruction and fourthly David was indeared to his own people when there was most need of it because they were now immediately to receive him to be their king both by the fame of his victory and the presents he sent them vers 26. c. Vers 2. And had taken the women captives that were therein they slew not any c. And this no doubt was of God that they might by David be recovered again for otherwise how unlikely a thing was it that they should be so carried away with a covetous desire to make a gain of them by keeping them prisoners that they should not think of using these that were now in their power as David and his souldiers had a while before used them chap. 27.8 9. And David smote the land and left neither man nor woman alive c. Vers 5. And Davids two wives were taken captives c. This is inserted first to set forth in what a sad condition David was at present secondly to shew how wholly he submitted himself to the will of God that could depend upon Gods direction whether he should pursue the Amalekites or no vers 8. notwithstanding that his wives that were so precious in his eyes were by them carried away Vers 6. And David was greatly distressed for the people spake of stoning him c. As laying all the blame upon him first because he had provoked the Amalekites by spoiling their countrey chap. 27.8 secondly because he had now to no purpose carryed them all away after Achish and left the citie without any defence But David incouraged himself in the Lord his God David was at this time in great distresse his wives were taken captives to Achish he durst not return for he would have been inraged at him for the losse of Ziklag burnt by the Amalekites in revenge of his former inrodes upon them to flie to Saul was in vain for he was his deadly enemy and at this time invaded by the Philistines yea his town followers began to speak of stoning him But though all this were so yet now David raised up his heart by remembring the power and the goodnesse and the promises of God and so by this means he incouraged himself Vers 10. For two hundred abode behind which were so faint that they could not go over the brook Besor And these therefore David left with the carriages that with the other foure hundred he might the more speedily pursue the Amalekites as we see vers 24.
him against David what would they have done for Jonathan so brave and hopefull a Prince had he out-lived his father As for Abinadab here named he is also called Ishui chap. 14.4 and Ishbosheth Sauls fourth sonne it seems was left at home perhaps to take care of the government of the kingdome in Sauls absence for God intended by him further to try the faith and patience of David Vers 3. And the battel went sore against Saul and the archers hit him c. Saul therefore fell not at the first onset but for his greater terrour and sorer punishment first he saw the army routed and his sons together with many of the people slain then at last he was wounded and pursued so closely that there was no hope of escape Vers 4. Draw out thy sword thrust me through therewith lest these uncircumcised come and thrust me through Thus at the very houre of his death yea when he was ready to lay violent hands upon himself Saul could despise the Philistines and speak reprochfully of them and that because they were uncircumcised and consequently none of Gods peculiar people as he was whereas being such a wicked wretch his condition was the worse because he was circumcised and one of Gods peculiar people No Philistine could be so bad as he in this regard Vers 4. Therefore Saul took a sword and fell upon it And thus with the sword he had drawn against David he slew himself the Lord in his just judgement giving him over to this desperate impatience whereupon it is said that the Lord slew him 1. Chron. 10.14 and enquired not of the Lord therefore he slew him c. Vers 6. So Saul died and his three sonnes and his armour-bearer and all his men c. That is not all his souldiers for many of them fled and escaped but all his houshold servants and those perhaps too that were the guard of his body Vers 7. They forsook the cities and fled and the Philistines came and dwelt in them That is some of the men of Israel the inhabitants of some cities on the other side of the valley to wit the valley where this battel was fought and on the other side of Jordan fled out of their cities upon this defeat and so the Philistines came and dwelt in their room Whereby I conceive is meant that at the present they did pursue their victory for a time and pursuing it took those weaker towns out of which the inhabitants were fled for fear and then left garrisons in them for it is not likely that presently they removed colonies of the Philistines to dwell there Vers 9. And they cut off his head and stript off his armour As David had done to Goliath chap. 17.54 and 21.9 Vers 10. And they fastened his body to the wall of Bethshan His head they put in the temple of Dagon 1. Chron. 10.10 but his body and the bodies of his sonnes also vers 12. they fastened to the wall of Bethshan that is to a wall in the street of Bethshan 2. Sam. 21.12 a town that belonged to the lot of Manasseh though not yet recovered from the Philistines called also Bethshean Judg. 1.27 Vers 11. And when the inhabitants of Jabesh-Gilead heard of that which the Philistines had done to Saul c. As being thankfully mindfull of that which Saul had done for them 1. Sam. 11. when he came and helped them against the king of the Ammonites that had besieged their citie and besides no doubt the Lord intended a little hereby to revive the dead hearts of the poore distressed Israelites Vers 12. And took the body of Saul and the bodies of his sonnes from the wall of Bethshan and came to Jabesh and burnt them there This was not the ordinary use of the Israelites and therefore two reasons are given for this by Expositours 1. That it was because the flesh was now corrupt and putrified 2. Lest the Philistines should again get their bodies into their power Vers 13. And they took their bones and buried them under a tree at Jabesh and fasted seven dayes The flesh being burnt from off their bones they gathered up their bones which would not be so soon burnt as the flesh was and buried them solemnly in Jabesh and there they continued till toward the end of Davids reigne when he took up their bones and buried them in the sepulchre of Kish the father of Saul 2. Sam. 21.12 c. As for their fasting seven dayes to wit till the evening of each day when they had thus buried the bones of Saul and his sonnes that was done doubtlesse not onely by way of bewayling the death of Saul and his sonnes but also especially that they might seek unto God in the behalf of the whole land and people of God who were now in a sad condition by reason of this great defeat which the Philistines had given them Nor is it necessary that we should think that they did neither eat nor drink all these seven dayes some masters of Physick have concluded that it must needs be mortall to be without all nourishment for seven daies together rather we may think that they afflicted themselves with fasting for seven dayes together onely taking still at night some small refreshing and yet indeed in those east countreys they will far longer endure fasting then we can do in theâ paâ ANNOTATIONS Upon the second book of SAMUEL Otherwise called The second book of KINGS CHAP. I. NOw it came to passe after the death of Saul when David was returned from the slaughter of the Amalekites c. This book containeth the history of Davids reigne who was chosen of God to succeed Saul in the kingdome yet because hereby is shown the accomplishment of Samuels prophecy concerning the kingdom of David therefore it is called The second book of Samuel And the first thing here related is how the tidings of the death of Saul and his sonnes were first brought unto David whilest he was yet in Ziklag David was lately returned thither from the slaughter of the Amalekites and had been preparing and sending away presents to his friends in Judah of the spoil he had taken from them when behold on a sudden their great joy was damped with the sad tidings of the overthrow of Gods people the death of Saul and his sonnes even Jonathan amongst the rest the dearly beloved friend of David And thus though a way was opened for David to come to the crown yet it was by a sad calamitie that must needs allay his comfort therein with a great deal of sorrow Vers 2. A man came out of the camp with his clothes rent and earth upon his head See the notes Gen. 37.29 and Josh 7.6 Vers 4. And David said unto him How went the matter I pray thee tell me This eagernesse of David to know what had passed betwixt the armies of the Israelites and the Philistines that had invaded their land discovered plainly how solicitous he
Christs government to wit because God the father appointed him to be our king according to that Psal 2.6 I have set my king upon my holy hill of Sion and in that David rejected not these Israelites that so long opposed the government which they knew God had appointed there is an intimation of comfort for those that being convinced of the truth of the Gospel do yet stand out a long time against knowledge to wit that if at last yet they repent and come in Christ will not reject them Vers 3. And king David made a league with them in Hebron before the Lord. To wit concerning the government they binding themselves to obey him as their king and he binding himself to forget all that was past and to govern them like a good king according to the Law and because this was done with invocation of God as a witnesse of their league therefore it is said that this league was made before the Lord. And they anointed David king over Israel This was the third time that David was anointed king and so was Christ three times by an audible voice from heaven declared to be the Sonne of God and the promised Messiah First at his baptisme Matth. 3.16 17. And Jesus when he was baptized went straightway out of the waters And lo the heavens were opened unto him and he saw the Spirit of God descending like a dove and lighting upon him And lo a voice from heaven saying This is my beloved Sonne in whom I am well pleased Secondly at his transfiguration Matth 17.5 While he yet spake behold a bright cloud overshadowed them and behold a voice out of the cloud which said This is my beloved Sonne in whom I am well pleased Heare ye him And thirdly a little before his death whilest he was teaching the people John 12.28 when Christ had said Father glorifie thy name then came there a voice from heaven saying I have glorified it and will glorifie it again Vers 4. David was thirty years old when he began to reigne At the same age was Christ also inaugurated as it were into the office of the Mediatour Luke 3.22 23. Vers 6. And the king and his men went to Jerusalem unto the Jebusites the inhabitants of the land c. Jerusalem stood in the very confines of Judah and Benjamin so that part of it which stood on the hill Salem was in Judahs lot and part of it yea the greatest part of it which stood in mount Sion was in Benjamins the men of Judah took that part of it which belonged to them and smote it with the edge of the sword Judg. 1.8 But the children of Benjamin could not drive out the Jebusites out of their portion Judg. 1.21 no not when they had the help of their brethren the men of Judah as may be gathered by that whith is written Josh 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 And therefore we reade that afterward it was a city of strangers when the Levite and his concubine went that way Judg. 19.10 11 12. yea so it continued till this time when David intending not without the instinct of the spirit of God to make Jerusalem the chief seat of his kingdome and having now the advantage of a mighty assembly of the men of warre of Israel that were come up armed to Hebron to make him king took this opportunity and led them forth against Jerusalem resolving that the wresting this out of the Jebusites hands should be his first enterprise Except thou take away the blind and the lame thou shalt not come in hither c. There are many severall expositions of this passage concerning the Jebusites scoffing at David when he came to besiege them But two expositions there are which are both very probable The first which indeed most Expositours follow is this That being over-confident in the strength of the place they in a flouting manner answered David when he required them to yield up the fort that except he could take from them the blind and the lame amongst the inhabitants he should not come in thither implying that though they should man their walls onely with the blind and the lame of the people even they should be able to defend that place against him and all the forces he could make And indeed it seems to have been a place of exceeding great strength because they had held it ever since Joshua entred the land that is almost foure hundred years and yet it was even in the heart of their countrey The second Exposition is That they spake this of their gods in whom they were never a whit the lesse confident because the Israelites despised them except thou take away the blind and the lame thou shalt not come in hither that is even those gods of ours which you in contempt call blind and lame gods shall easily defend us against all thy forces and will in that be found to be neither lame nor blind And indeed this exposition seems best to agree with the following passages in the 8. verse And David said on that day Whosoever getteth up to the gutter and smiteth the Jebusites and the lame and the blind that are hated of Davids soul he shall be chief captain Wherefore they say The lame and the blind shall not enter into the house Nor need it seem strange that they call their own gods blind and lame for this they might do purposely to let the Israelites see how little they were discouraged by these reproches which the Israelites cast upon their idol-gods from putting their trust in them as being most confident of their aid and assistance Vers 7. Neverthelesse David took the strong hold of Sion the same is the city of David For David having proclaimed that whosoever should first scale the walls and so get up to the gutter as it is expressed in the next verse and enter the fort he should be chief captain that is the Generall of his forces Joab the rather happely that he might recover Davids favour whom he had highly offended by killing Abner did hereupon first scale the walls and so was made the Lord General of the kings forces as it is more fully expressed 1. Chron. 11.6 and this was that strong hold of Sion which because it was taken by him was afterward called the city of David Vers 8. Whosoever getteth up to the gutter and smiteth the Jebusites and the lame and the blind that are hated of Davids soul c. That is the blind and the lame Jebusites wherewith they had or pretended they could manne their walls and that it should be sufficient for the defence of the place which are here said to be hated of Davids soul because of that bitter taunt wherewith he had been flouted concerning them and herein David gives his souldiers to understand that if they took the fort
it is said he was before he died 1. Kings 1.1 therefore indeed the most of Expositours do otherwise compute these fourty years as that it is meant of Absaloms age or of the fourty years from the anointing of Saul or of the fourty years of the current Jubilee c. of which all that I can say is this namely that there are onely two of these wayes of accounting these fourty years that have any great shew of probability in them first that of those that account from Davids first anointing 1. Sam. 16.13 and secondly that of reckoning them from the first setting up a king amongst them which was when Saul was anointed and indeed upon such a remarkable change in the government of the commonwealth of Israel as that was it may well be that they used still to reckon the years from that observable change as they have done in many other kingdomes upon the like occasion Vers 10. But Absalom sent spies throughout all the tribes of Israel c. The meaning of this is that at the same time when he had plotted his journey to Hebron when he intended amongst his conspiratours to be anointed king he appointed also certain men as spies to go severally into all the tribes of Israel who were to search and to sift the hearts of the people in all places and to prepare and fit them for this change and at the set time agreed upon between them to wit when he was to be anointed king at Hebron upon the sound of trumpets they were to say Absalom reigneth in Hebron As soon saith he as ye hear the sound of the trumpet then ye shall say Absalom reigneth in Hebron whereby is meant either that upon the sounding of the trumpets in every tribe these spies should make known the reason of it to the people namely that it was because Absalom was made king in Hebron in stead of his father that so then the people mighty cry out as is usuall at such times God save king Absalom or rather that when the people were summoned by the sound of the trumpet to come to Hebron then these spies should make known the cause why they were called together to wit because Absalom in Hebron was newly crowned king Vers 11. And with Absalom went two hundred men out of Jer usalem that were called and they went in their simplicitie c. That is being invited to the feast of Absaloms peace-offerings they went in the simplicitie of their hearts merely as invited guests not knowing any thing of the plotted conspiracy but why would Absalom invite such of whom he could have no assurance whether they would further his designes or no I answer that severall reasons might induce him hereto to wit first because he knew that the people generally favoured him and therefore hoped that when they came thither and saw what was done they would soon approve of it and joyn in the conspiracy secondly because however if they proved firm to his father then his fathers party would be weakned by drawing so many out of the citie that would there have taken his part against Absalom and thirdly because by inviting such known faithfull men that meant no ill his plot intended would be the better concealed Vers 14. Arise and let us flee for we shall not else escape from Absalom c. David was a man of great courage the fort of Zion where he now was was a place of great strength bands of garrison souldiers he had that attended him as his guard the Cherethites Pelethites and Gittites that were experienced souldiers and men of tried valour and many of the people there were too that were very faithfull to him and yet when he heard that the hearts of the Israelites were generally for Absalom he would not stay in Jerusalem but fled presently away and he gives two reasons for it one lest Absalom should surprize him and the other lest the citie Jerusalem should be smitten whilest some stood for him and some for his sonne Absalom which rather then he would hazard he resolved to flee abroad and cast himself there upon the providence of God make speed saith he to depart lest he overtake us suddenly and bring evil upon us and sâte this citie with the edge of the sword by the third Psalme which David penned at this time the title of it is A Psalme of David when he fled from Absalom his sonne it is clear that he was greatly cheared with the hope of Gods help I will not âaith he be afraid of ten thousands of people that have set themselves against me round about though remembring that the Lord had threatned to raise up evil against him out of his own house this might make him the more subject to be frighted and terrified yet it seems at other times he encouraged himself in the Lord his God so that his fleeing was onely because he saw that to be the safest and surest way both for his own preservation and the good of the citie he saw the people were divided in every place some holding with him and some with the traitour his sonne what party his sonne had in the citie as yet he knew not and should the adverse party prevail he might by them he delivered up to his sonne Absalom and the citie in that dissention might be utterly ruined and therefore that he might have time to discover how the people stood affected and to use some means to defeat his sonnes attempts he judged it best for the present not to trust himself in Jerusalem but to encamp abroad in the fields and desarts Vers 16. And the king left ten women which were concubines to keep the house It is hard to say what Davids intention was in leaving these his concubines to keep his house and indeed the lesse cause there was for it the more evident it was that there was an over-ruling providence of God in it for the effecting of that which he had threatned against David chap. 12.11 I will take thy wives before thine eyes and give them to thy neighbour and he shall lie with thy wives c. but yet the most probable conjecture is that he left them there to secure his palace not that he thought they were able to guard his house against Absalom and his crew but that he conceived that Absalom would not for shame cast them out because they were women and because they were his fathers wives so that if he had any regard to his father he would not use them despitefully for his fathers sake Vers 17. And the king went forth and all the people after him and tarried in a place that was farre off That is being gotten away some reasonable distance from the city there he stayed a while to wait for those that would come out to him and that he might observe the wayes and courses which the rebels would take Vers 18. And all his servants passed on besides him and all the Cherethites and all the
for the pillar which Absalom here reared up that the memory of his name might thereby be preserved unto posterity it is very probably conceived by some Expositours that it was some monument such as were the Egyptian pyramids which he intended to be the place of his buriall and that upon the relation of his ignoble buriall in the foregoing verse to wit that he was cast into a pit and had a heap of stones thrown upon him this is presently inserted concerning the goodly sepulchral monument which he had provided for himself to shew how he was crossed in his expectation For he said I have no sonne to keep my name in remembrance Hereby it appears that God had before this time deprived him of his three sonnes mentioned chap. 14.27 not judging him worthy of sonnes that would not stoop to honour his own father and that had murthered his own brother and withall hereby God provided for the more peaceable advancing of Solomon to the throne after Davids decease Vers 22. Then said Ahimaaz the son of Zadok yet again to Joab But howsoever let me I pray thee also run after Cushi He pressed again for libertie to go after Cushi as hoping to out-run him and having be-thought himself that he might acquaint David with the good tidings of the victory though he suppressed that particular concerning the death of Absalom Vers 23. Then Ahimaaz ran by the way of the plain and over-ran Cushi Whereas Cushi ran the nearest way which was hilly and mountainous Ahimaaz chose to go a further way by the way of the plain and so by the advantage of the way he out-ran Cushi and came first to David Vers 24. And David sate between the two gates c. That is at the entring in of the citie Mahanaim waiting to heare tidings from the army that was gone forth against Absalom It seems that the gates of cities were in those times built as they are now with high towers and so stronger and thicker then other parts of the wall and therefore had two gates one inward toward the citie and another outward toward the suburbs and between these two gates it was that David now sate Vers 25. And the king said If he be alone there is tidings in his mouth That is if there were many coming together we might well fear they fled from the face of the enemy but if there be but one alone doubtlesse it is a messenger that is sent with some tidings Vers 27. And the king said He is a good man and cometh with good tidings David inferres that if it were Ahimaaz that was coming he doubtlesse brought good tidings because he was a good man whereof there may be two reasons conceived First that being a good man he was not likely to be the first in flying away and therefore it was not likely he fled from the enemy but rather he came with tidângs and secondly that being a good man he was the more likely to be desirous to bring good tidings to the king or had used to bring him good tidings Vers 33. And the king was much moved and went up to the chamber over the gate See the note above vers 5. partly as apprehending the misery of Absaloms dying in his sinne and partly as remembring that his sinne in the matter of Uriah was now punished in the death of this his ungracious sonne he felt his passions breaking out so violently that not being able to go home to his own house and being withall doubtles ashamed that his passion should be seen he was glad to run up to the chamber over the gate where he was sitting when he heard the tidings there in secret to poure out his sorrow nor was he able to suppresse his passions âo long but as he went up as it follows in the next words he brake out into a bitter lamentation O my sonne Absalom my sonne my sonne Absalom would God I had died for thee c. Because he feared his everlasting perdition he wished that he had died rather then Absalom CHAP. XIX Vers 3. ANd the people gat them by stealth that day into the citie as people being ashamed steal away when they flee in battel That is in stead of entring the citie in a triumphant manner as souldiers are wont to do that return with victory from the battel they scattered themselves asunder and stole secretly into the citie as if they had fled in the battel and as ashamed of their cowardise were now loth that any body should see them Vers 4. But the king covered his face c. See the note chap. 15.30 Vers 5 And Joab came into the house to the king and said Thou hast shamed this day the faces of all thy servants c. Joab saw that there was some danger lest the hearts of Davids friends and servants should be alienated from him by his carrying of himself so disrespectfully to those that had hazarded their lives for him and he perceived too that his passions were so violent that there was no way to winne him to withstand them unlesse he spake that which might startle him and scare him and hence it was that he spake so roughly and sharply to David more roughly indeed then otherwise it had been fit for a subject to speak to his sovereigne Vers 7. Now therefore arise go forth and speak comfortably unto thy servants c. This Joab advised David to do that he might prevent the alienating of his servants affections from him and perhaps too because the addressing of himself to the affairs of his kingdome would be the best means to allay his passions and indeed after that he came forth and sat in the gate we heare no more of his violent weeping and wailing Vers 9. And all the people were at strife throughout all the tribes of Israel c. That is throughout all the ten tribes of the Israelites the people began to blame one another for siding with Absalom in his insurrrection against his father and to call upon their Elders and Officers to go and submit themselves to him and to fetch him back again into the land of Israel to the citie of Jerusalem that he might be reestablished in the throne to reigne over them again as he had done Vers 10. And Absalom whom we anointed over us is dead in battel c. This is another argument wherewith the Israelites perswaded one another to submit themselves again to David and it is as if they had said we see that God was against us in that attempt of ours to make Absalom king and why do we then still stand it out and not go in and seek reconciliation with our king whom we have wronged Vers 11. And king David sent to Zadok and to Abiathar the priests saying Speak unto the Elders of Judah c. The men of Judah had been the first and chief in siding with Absalom and had delivered up to him the citie of Jerusalem and the strong fort of
house of Saul Vers 3. And the king took the ten women his concubines whom he had left to keep his house and put them in ward c. This David did first because they had yeilded to the incestuous lust of Absalom for they should rather have dyed then condescended to him and secondly because he judged it not fit to go in unto them that had been defiled by his own sonne or to leave them to be defiled by others Vers 4. Then said the king to Amasa Assemble me the men of Judah c. And thus as he had promised chap. 19.13 David imployed Amasa as the generall of his forces in Joabs room Vers 5. But he tarried longer then the set time which he had appointed him To wit either because the people that had been formerly commanded by Joab were not willing to change their Generall and to submit to Amasa or because Amasa did not cordially follow the businesse for David or because indeed the time prescribed by David for raising the trained bands of Judah was too little to do it in for out of a desire that David had presently to crush this insurrection of the ten tribes he had allowed Amasa but three dayes for that service as is expressed in the former verse Vers 6. And David said to Abishai Now shall Sheba the sonne of Bichri do us more harm c. David was much troubled at Amasa's delay but yet Joab he would not imploy both because he was still discontented against him for his killing Absalom and because he knew well that Joab was also discontented for the losse of his place and should he be now imployed again would be ready enough to presse into that place again from which he had deposed him and therefore he called Abishai and sent out him and enjoyned him to take his Lords servants that is Davids the kings guard and with them to pursue Sheba Vers 7. And there went out after him Joabs men and the Cherethites and the Pelethites c. Those are called Joabs men that had been under his command as for the Cherechites and Pelethites see the note chap. 8.18 Vers 8. And Joabs garment that he had put on was gârded unto him and upon it a girdle with a sword c. Hereby it is manifest that Joab did of his own accord go along with his brother Abishai as intending to murther Amasa to which end also it was that he had girt his garment close about him that by hanging loose it might not encumber him and secondly he had girt his sword on the outside of his garment which perhaps was not his usuall custome and had it withall so loose in the scabbard that as he stepped forth to Amasa to bow down and salute him it fell out of it self which was no doubt purposely done that under a pretence of taking up the sword he might without any suspicion in Amasa do what he intended having formerly imbrued his hands in the bloud of Abner and not punished for it though his cousin german as is noted before chap. 17.25 because David had conferred his office upon him Vers 10. But Amasa took no heed to the sword that was in Joabs hand c. That is he never thought of any danger that was in that he took that to be occasioned by the casuall and unexpected falling of his sword out of his scabbard as he came to salute him and therefore hearing him speak so smoothly and seeing him embrace him so lovingly he never suspected any danger in his sword and thus was Amasa punished by the just hand of Gods providence for his unnaturall rebellion against his uncle David his Lord and Sovereign though David had pardoned him God would not suffer him to go unpunished Vers 11. And one of Joabs men stood by him and said He that favoureth Joab and he that is for David let him go after Joab c. Least the sight of their slain Generall should beat off the souldiers from going any further one of Joabs men stood by him no doubt by Joabs appointment as it were to justifie the fact and to advise them if they were friends to Joab and the king to go on after him who would now be their leader in this enterprize which David had neither justly nor safely committed to Amasa's trust Vers 12. And Amasa wallowed in bloud To wit by reason of the pangs of death that were upon him And when the man saw that all the people stood still c. That is when the man mentioned in the foregoing verse that had encouraged the souldiers to march on after Joab saw that for all this they stood still as astonished at that which was done he removed Amasa's dead body out of the high way Vers 14. And he went through all the tribes of Israel unto Abel and to Beth-maachah c. That is Sheba having gone through all the tribes to stirre them up against David came at length to Abel and to the places adjoyning where Joab found him Vers 18. They were wont to speak in old time saying They shall surely ask counsel at Abel and so they ended the matter According to the translation that is set in the margin the meaning of the place must needs be this that in the beginning the citizens of Abel perswaded themselves that surely Joab would before he proceeded to force them propound his demands to them and so they should make an end of the difference but as the words are rendred in the text they may have a double sense for first some expound it much after the same manner to wit that in old time they were wont to say according to the expresse law of God Deut. 20.10 that when they came against a citie they were first to make their demands and to propound conditions of peace and so they ended the matter as if she had said surely had this enterprise been undertaken in former times they would not have done as thou hast they would have said Surely we will first ask at Abel and see whether they will consent to do what we shall require of them secondly some conceive it to be an allegation of an old proverb They were wont to speak in old time saying They shall surely ask counsel at Abel to wit because it seems there were in times past in this citie men eminent for wisdome and abilitie to give counsel especially concerning the laws insomuch that they used to come up from all parts of the kingdome to take advice there and so they ended the matter that is many a controversie was thus peaceably decâded and that this she putteth Joab in mind either as an inducement to winne him to mercy not to go about to destroy so famous a citie or else as by way of giving him a hint not to despise her counsel yea though she were a woman since counsel given out of Abel had wont to be held in high esteem but the first exposition is best and most generally received Vers
been done in a piece of ground full of lentiles that by Eleazar in a parcel of ground full of barley it is therefore probably conceived by Interpretours that this exploit against the Philistines was joyntly performed by both these captains at one and the same time and therefore it is said 1. Chron. 11.14 that they set themselves in the midst of that parcel of ground and delivered it and slew the Philistines and that there being both barley and lentiles in the same field Eleazar kept the Philistines from the barley field and Shammah from that part that had the lentiles Vers 13. And three of the thirty chief went down and came to David in the harvest time c. There is nothing in the text whereby we can certainly conclude who these three worthies were that fetched water from the well of Bethlehem for David some think that they were three of those thirty named in the latter part of this chapter others that they were the three colonells in the second rank or Lieuetenant colonells but the most generall opinion of Expositours is that they were the first three immediately before mentioned to wit Adino the Tachmonite Eleazer and Shammah which seems the more probable because the 1. Chron. 11 19. this passage is shut up with this clause these things did these three mightiest Before we are told what they did severally here an exploit is added which they did all joyntly together and if it be so then these first words and the three of the thirty chief went down c. must be thus understood that the three chief of the thirty or colonells and commanders of the thirty that is over the thirty went down and came to David c. Vers 15. Oh that one would give me drink of the water of the well of Bethlehem c. Though David were happely at present distressed for want of water yet he spake not these words as desiring to stirre up any of his souldiers to fetch it for him but occasionally to shew how precious a draught of that water would be in that his distresse as if he should have said what would one give now for a draught of the water of the well of Bethlehem Vers 16. And the three mightie men brake through the host of the Philistines c. Though they knew there was at that time a garison of the Philistines in Bethlehem as is before noted vers 14. and that there was a band of the Philistines that lay in the valley of Rephaim vers 13. in the way as they were to go to Bethlehem yet no sooner did David seem to wish for a draught of the water of the well of Bethlehem but those three resolved to satisfie his desire and so breaking through the host of the Philistines to wit which lay in the valley of Rephaim they came to Bethlehem and in despite of the garison there drew of that water and brought it unto David Neverthelesse he would not drink thereof but poured it out unto the Lord. That is as out of respect to God and to testifie how farre he was from desiring to to expose so rashly the lives of his Captains for satisfying of his desire to drink of this water he poured it out upon the ground though it seems at that time they wanted water and therefore that might be thought an act of folly to cast away water procured with so much danger it is said he did it unto the Lord that is out of a religious respect to make known how farre he was from desiring to hazard their lives to please his appetite Vers 18. And Abishai the brother of Joab the sonne of Zeruiah was chief among three That is among the second three And he lift up his spear against three hundred and slew them c. Other valiant acts he did besides as that when he went with David into the midst of Sauls camp 1. Sam. 26.6 Who will go down with me to Saul to the camp and Abishai said I will go down with thee 2. Sam. 21.16 17. And Ishbi-benob which was of the sonnes of the giant the weight of whose spear weighed three hundred shekels of brasse in weight he being girded with a new sword thought to have slain David But Abishai the sonne of Zeruiah succoured him and smote the Philistine and killed him but here that onely is recorded which was not mentioned before Vers 20. And Benaiah the sonne of Jehoiada the sonne of a valiant man of Kabzeel c. A citie in Judahs tribe Josh 15.21 this was the second of the second three He went down also and slew a lion in the midst of a pit in time of snow His valour in slaying the lion is here amplified by two circumstances first that it was in the midst of a pit where the room was strait and where he knew beforehand he must either kill or be killed and secondly that it was in the snow-time when lions are most fierce by reason then they want there prey the sheep and cattel being usually shut up in such hard weather Vers 21. And he slew an Egyptian a goodly man and the Egyptian had a spear in his hand c. 1. Chron. 11.23 it is expressed that he was a man of great stature five cubits high and that his spear was like a weavers beam Vers 22. These things did Benaiah the sonne of Jehoiada and had the name among the three mighty men That is among the second three who was the third of the second three is not here expressed some reckon one of those worthies mentioned chap 21.18 c. Sibbechai Elhanan and Jonathan others Asahel the brother of Joab vers 24. and that especially because there are thirty mentioned besides him in the following verses which seems to me most probable yet nothing can be certainly concluded upon such uncertain grounds Thirty and seven in all There are here in this catalogue onely thirty one named to which if we joyn the five worthies or colonells mentioned in the former part of the chapter that makes but thirty six and therefore to make up this number of thirty seven either Joab must be comprehended as being generall of all the kings forces or else the third of the second three worthies not being here expressed by name CHAP. XXIV Vers 1. ANd again the anger of the Lord was kindled against Israel c. These words and again have reference to that which was before related chap. 21. concerning the famine which the Lord in his displeasure sent amongst the Israelites immediately after that it seems the Lord was again angry with the Israelites for their wickednesse and so he moved David against them that is for their hurt to say Go number the people of Israel and Judah and the meaning of this that the Lord did this by letting Sathan loose upon him and leaving David to himself that he might be foyled by Sathan and therefore it is said 1. Chron. 21.1 And Sathan stood up against Israel and provoked
Solomon to Naamah the Ammonitesse before he died as is evident because Rehoboam the sonne of Solomon by this Naamah was born a full year before Solomon was king for Solomon reigned in all but fourty years chap. 11.42 and Rehoboam was one and fourty years old when he came to be king in the room of his father chap. 14.21 so that if Solomon took this daughter of Pharaoh to wife after Shimei's death as it is here set down in the story who had lived three years in Jerusalem after Solomon was king chap. 2.39 this marriage was many years after his marriage with Naamah at least in the fourth or fifth yeare of his reigne whether Naamah were at that time dead or no it is no where expressed but however that one chief aim in this match was to strengthen himself by joyning himself in affinitie with such a potent neighbour Prince as the king of Egypt now was is evident for therefore it is not said barely that he took Pharaohs daughter to wife but that he made affinitie with Pharaoh king of Egypt and took Pharoahs daughter c. implying that to joyn himself in affinitie with the king of Egypt was the great plot of this match it is not said whether she had embraced the Religion of the Israelites when he took her to wife yet considering that he is no where blamed for this marriage nor any thing said but that as yet he continued to walk in Gods wayes the high places onely excepted it is most like she forsook her idolatry and however that either before or after her marriage she became a proselyte and worshipped the true God we cannot well question because Solomon in this marriage is made a type of Christ who wooed the Gentiles and made them his spouse calling them from their idolatries to serve the true and everlasting God for hereto the Psalmist seems to allude Psal 45.10 Hearken O daughter and consider and encline thine eare forget also thine own people and thy fathers house And brought her into the citie of David untill he had made an end of building his own house That is having taken the daughter of Pharaoh to wife he brought her into the citie of David but yet he did not dispose of her in his own house there but in some other part of the citie and that either because his own house was not sufficient to entertain her and all her retinue or because he was at that time in building or at least had purposed to build a fair palace for himself with another adjoyning thereto for his Queen chap. 7.8 and so in that part of the citie of David she continued untill he had made an end of building his own house c. and the wall of Jerusalem round about Now this last clause concerning the wall of Jerusalem is I conceive added onely by the way to give a hint how the glory of Solomons kingdome did still flourish in every thing more and more that Jerusalem was walled about before this time is evident 2. Sam. 5.9 and 1. Chron. 11.8 but it seems Solomon did either erect a new wall without the old or else repair enlarge and fortifie the old building them with many stately towers and bulworks and so this city which was the place of his residence became farre the more glorious Vers 2. Onely the people sacrificed in high places c. This I conceive hath reference to that which is said before concerning the flourishing estate of Solomon in the last verse of the former chapter and the beginning of this his royall glory was every way great onely this saith the text was a blemish which stained the glory of his kingdome that as yet the people yea and Solomon too did offer sacrifices in their high places vers 3. which was directly against the Law Deut. 12.13 14. but of these high places see the note 1. Sam. 9.12 Vers 4. And the king went to Gibeon to sacrifice there for that was the great high place That is the largest and fairest the most famous and most resorted to and that happely because the tabernacle of Moses was there and therefore did Solomon go thither and with him all the chief of the Princes and Governours of the people whom he had called together 2. Chron. 1.2 3. concerning which see the note there Vers 6. And Solomon said Thou hast shewed unto thy servant David my father great mercy c. This he said in his heart being asleep for God understands the langague of the heart as well as that of the tongue and as the Lord can enable men to attend upon that which he sayes to them in their sleep so he can also give them power distinctly and with the full and free use of their reason their sleep no way disturbing their phancy to poure forth the desires of their souls in prayer to him and yet it may well be too that the intention of his mind all the day before upon the service of God made him fitter for the impression of such holy desires and thoughts when he was asleep and particularly to beg wisdome of God which before of all things he had most desired And thou hast kept for him this great kindnesse that thou hast given him a sonne to sit on his throne c. This was spoken in reference to Saul though God made Saul king over Israel as well as David yet he did not give it to Saul and his heirs and successours as he did to David this was a peculiar favour and honour which God reserved for David Vers 7. And I am but a little child I know not how to go out or come in That is young and unexperienced in state affairs and in comparison of this great burthen which must now lie upon me a very child so the Prophet Jeremy also speaks of himself Jer. 1.6 then said I Ah Lord God I cannot speak for I am a child some writers would hence conclude that Solomon was not above twelve years old when he began to reigne if not younger and so withall are forced to maintain that at eleven years of age he begat his sonne Rehoboam for it is manifest Rehoboam was born the yeare before he began his reigne because he reigned in all but fourty years chap. 11.42 and Rehoboam was one and fourty years old when he succeeded him in the throne but there is no cause why we should entangle our selves with such difficulties because Solomon saith here I am but a little child or because David said of him 1. Chron. 22.5 Solomon my sonne is young and tender for on the other side before this we see how David spake of him chap. 2.9 thou art a wise man and knowest what thou oughtest to do unto him for thus the Scripture usually speaks of young men Ishmael is called a child when he was at least eighteen years old Gen. 21.14 15. and David a youth and stripling 1. Sam. 17.23 whereas before 1. Sam. 16.18 he is called a mighty
15. For the Lord shall smite Israel as a reed is shaken in the water That is the Lord shall continually afflict this kingdome of the ten tribes both prince and people with uncessant troubles and warres both intestine and forraigne so that they shall never abide long in any settled condition and so indeed it came passe even as the reeds that grow in the water are continually shaken sometimes with the blowing of the wind alwayes with the force of the stream that glides along by them so was the kingdome of the ten tribes continually shaken partly by the frequent transferring of the crown from one familie to another one still killing the other and making himself king in his room and partly by the frequent invasion of the men of Judah or some other of the neighbouring nations And shall scatter them beyond the river That is the river Euphrates to wit into the land of Assyria Mesopotamia and Media which lay beyond the river whither the ten tribes were indeed afterwards carried captives some of them first by Tiglath-pileser in the dayes of Pekah king of Israel 2. Kings 15.29 but the greatest part afterward by Salmanassar in the dayes of Hoshea king of Israel 2. Kings 17.6 c. Vers 17. And Jeroboams wife arose and departed and came to Tirzath c. This Tirzah was an ancient and goodly citie for here one of the one and thirtie kings whom Joshua conquered did dwell Josh 12.24 and in Solomons time it was famous for the pleasantnesse of the situation and statelinesse of the building and therefore the Church is hereto compared Cant. 6.4 Thou art beautifull O my love as Tirzah though therefore at first Shechem was the royall citie of Jeroboams kingdome yet afterwards it seems he built some stately palace for himself in Tirzah and so both he and the other kings of Israel that succeeded him did usually keep their courts there yea till Samaria was built it seems to have been the chief of the royall cities of the kingdome of Israel chap. 15.33 In the third yeare of Asa king of Judah began Baasha the sonne of Abijah to reigne over all Israel in Tirzah so also chap. 16.6.8 23 24. Vers 19. Behold they are written in the book of the Chronicles of the kings of Israel Many things are said to be written in the book of the Chronicles which we find not in the Scripture Chronicles and therefore it is commonly held that this book of the Chronicles here and elsewhere often mentioned was some other book of the Chronicles of the kings of Judah and Israel wherein all the memorable acts and passages of those times were exactly recorded and out of which the penman of the Scripture Chronicles did afterward by the speciall instinct and the guidance of the spirit of God cull forth such things as are there related and which the Lord thought requisite for the edification of the Church in future ages Vers 20. And the dayes which Jeroboam reigned were two and twenty years Jeroboam therefore out-lived Rehoboam who reigned but seventeen years vers 21. and Abijam his sonne who reigned in Jerusalem but three years chap. 15.1 2. and died in the second yeare of Asa the sonne of Abijam chap. 15.25 being stricken by the immediate hand of God with some remarkable judgement 2. Chron. 13.20 Neither did Jeroboam recover strength again in the dayes of Abijah and the Lord struck him and he died but before this death there was a mighty battel between him and Abijam king of Judah wherein he lost five hundred thousand men a blow which he never recovered Vers 22. And Judah did evil in the sight of the Lord. That is the people of Judah and Rehoboam their king For Three years they walked in the way of David and Solomon doing that which was right in the sight of the Lord 2. Chron. 11.17 as being troubled with the losse of the ten tribes of Israel in which time Rehoboam fortified and victualled fifteen cities in Judah and Benjamin and many other strong holds and the priests and Levites and other Rehoboam whereby the kingdome of Judah was much strengthened 2. Chron. 11.5.17 whereupon he took eighteen wives and sixty concubines 2. Chron. 11.21 and had many children but then having thus strengthened his kingdome and as he thought assured his estate he forsook the Law of the Lord and all Israel with him 2. Chron. 12.1 Vers 25. Shishak king of Egypt came up against Jerusalem c. Rehoboams father married the king of Egypts daughter yet the succeeding king of Egypt invited thereto perhaps by Jeroboam who was a while in Egypt before he was king and now fearing the growing strength of Rehoboam might lay before Shishak the incountable riches of David and Solomon which might easily be had because ten of the twelve tribes were revolted from him came up against Judah with a mighty army twelve hundred chariots sixty thousand horsemen and footmen without number some Egyptians and some of other nations as is expressed 2. Chron. 12.2 3. and having taken many of their strong cities at length he went up against Jerusalem but the king and princes humbling themselves upon the Lords message to them by Shemaiah the Prophet the Lord would not suffer him to destroy them utterly onely Judah henceforth became tributarie to Egypt and Shishak carried away as a ransome of the citie all the treasures of the Temple and of the kings house 2. Chron. 12.4 9. Vers 27. And king Rehoboam made in their stead brazen shields c. See the note chap. 10.16 hereby it appears how exceedingly the kingdome of Judah was impoverished by this invasion of Shishak king of Egypt The Israelites of the ten tribes were farre more grossely idolatrous then those of Judah and yet the Lord suffered them to live in peace but these of Judah had scarce been fallen away two years from the pure worship of God when presently the Lord did with great severitie afflict them a clear evidence of Gods more tender care over them for their welfare Vers 29. Are they not written in the book of the Chronicles of the kings of Judah In 2. Chron. 12.15 the other acts of Rehoboam first and last are said to have been written in the book of Shemaiah the Prophet and of Iddo the Seer concerning genealogies Vers 31. And Abijam his sonne reigned in his stead Or Abijah 2. Chron. 12. CHAP. XV. Vers 2. THree years reigned he in Jerusalem Abijam began his reigne in the eighteenth yeare of Jeroboam vers 1. and died in the twentieth yeare of his reigne vers 9. whereby it may seem that he reigned but two years but to this I answer that when kings have reigned two complete years they then begin to write the third yeare of their reigne and so it was with Abijam the eighteenth yeare of Jeroboam was the first yeare of his reigne the nineteenth yeare of Jeroboam was his second yeare and the twentieth yeare was his third and though in that
came to the crown of Judah and had a while continued the wars against Ahab with good successe 2. Chron. 17.1 2 3. And Jehoshaphat his sonne reigned in his stead and strengthened himself against Israel And he placed forceâ in all the fenced cities of Judah c. And the Lord was with Jehoshaphat because he walked in the first wayes of his father David fearing it seems lest their divisions might expose them both to the prevailing power of the Syrians who began in in these times to encroach upon them he judged it the best policie to put an end to these warres betwixt them and the kings of Israel and so made a firm league with Ahab and made also a match betwixt his sonne Joram and Athaliah the daughter of Ahab 2. Chron. 18.1 and 21.6 and hereupon it was that Jehoshaphat went down to visit Ahab who with great cost and state entertained and feasted both him and his followers 2. Chron. 18.2 Ahab killed sheep and oxen in abundance for Jehoshapat and for the people that were with him Vers 3. And the king of Israel said unto his servants Know ye that Ramoth in Gilead is ours c. One article in the league which three years since Ahab had made with Ben-hadad was that he should restore all the cities of Israel which were in his possession chap. 20.34 And Ben-hadad said unto him The cities which my father took from thy father I will restore But Ramoth Gilead it seems he was loth to part with and therefore now Ahab enters into consultation to recover it by forte since he would not by fair means yield it up to him It was a goodly citie and besides it belonged to the Levites and was a citie of refuge Josh 21.38 and therefore no wonder though he were unwilling that it should be any longer in the hands of the Syrians Vers 6. Then the king of Israel gathered the prophets together about foure hundred men c. To wit his Baalitish false prophets who were the great supporters of that linsey woolsey religion that was now in fashion amongst the Israelites pretending themselves the prophets of the Lord Jehovah the God of Israel and yet withall the priests of Baal as by the number we may guesse perhaps they were those foure hundred prophets of the groves which were reserved from appearing to Elijahs chalenge chap. 18.19 20. however they were doubtlesse of Baals false prophets for such Jehoshaphat knew them to be and therefore could not rest in their predictions vers 7. and Jehoshaphat said is there not here a prophet of the Lord besides that we might enquire of him Vers 8. And the king of Israel said unto Jehoshaphat There is yet one man c. To wit in Samaria whom I could presently send for this word yet may have reference either to those prophets that had prophecyed good successe to Ahab to wit that besides those there was one man a prophet of the Lords or else to the true prophets of the Lord to wit that though they were all in a manner slain or fled there was yet one man left namely Micaiah the sonne of Imlah c. And Jehoshaphat said Let not the king say so As if he should have said we must not say we hate the prophets of the Lord because they speak that which pleaseth us not if he be a faithfull prophet of the Lords he must speak the truth what ever it be and God forbid the king should say that for that he hates him Vers 11. And Zedekiah the sonne of Chenaaenah made him horns of Iron c. whereby was signified the power of these two kings that were now to go against the Syrians for the recovery of Ramoth Gilead Vers 13. Let thy word I pray thee be like the word of one of them c. This the messenger that came for Micaiah might say first out of a kind of carnall curtesie as wishing well to the prophet and secondly out of some speciall desire he had that the warre should go forward Vers 15. And he answered him Go and prosper c. This Micaiah spake ironically not to deceive Ahab for we see he spake these words after such a manner that Ahab himself perceived he meant not what he said but by way of deriding the false prophets who had all returned this pleasing answer to Ahab and to intimate that he knew well enough that the king would not be pleased unlesse he said the same that they did and therefore Micaiah said not Thus saith the Lord Go and prosper c. but in a tone of derision Go and prosper for the Lord shall deliver it into the hand of the king as if he should have said you had best go as your prophets advise you they all tell you that your expedition against Ramoth Gilead shall be prosperous and that the Lord shall deliver it into your hands and can you question the truth of such oracles Indeed I know well that Iâ shall not be so but if I tell you the truth I know you will not believe me and therefore since you desire to be deceived be deceived Go and prosper c. this was that which Micaiah intended and the like ironicall expressions we have in other places as that Gen. 3.22 concerning our first parents when they by sinne were fallen from that blessed estate wherein God had created them Behold the man is become like one of us to know good and evil and that of Elijah to Baals priests 1. Kings 18.27 Crie aloud for he is a God either he is talking or he is pursuing or he is in a journey or peradventure he sleepeth and must be awaked and that of Solomon Eccles 11.9 Rejoyce O young man in thy youth and let thy heart chear thee in the dayes of thy youth and walk in the wayes of thine heart and in the sight of thine eyes Vers 17. And he said I saw all Israel scattered upon the hills as sheep that have not a shepherd c. Hereby was intimated that Ahab should be slain and his army routed this expression of being scattered upon the hills is used because in that countrey when they sought to escape the enemy that pursued them they used to fly to the hills and mountains there to hide themselves whence is that Matth. 24.16 Then let them which be in Judea flee into the mountains Vers 18. Did I not tell thee that he would prophesie no good concerning me but evil By these words Ahab sought to intimate to Jehoshaphat that he should not be troubled with these words of Micaiah but conceive of them as spoken as he had beforehand said he would do out of hatred and malice against him And indeed happely hereby it was that Jehoshaphat was deceived and so went with Ahab though Micaiah had foretold the death of Ahab and dispersion of his army Vers 19. And he said Heare thou therefore the word of the Lord. This word therefore hath relation to that which Ahab said to
because knowing how much the prophets of God were despised and slighted in those dayes he thought it requisite by this great honour done to Elisha to let the people see how highly they ought to esteem them Vers 13. And Elisha said unto the king of Israel What have I to do with thee get thee to the prophets of thy father c. Though the king of Israel had suppressed the idolatry of Baal in his kingdome yet because he continued still in the idol-worship of his golden calves therefore Elisha professeth to him with great boldnesse as became him upon whom the spirit of Elijah did rest that there was no reason that a worshiper of idols should come to the prophet of the true God in the time of his extremitie but ironically wills him to go to the prophets of his father and the prophets of his mother to see if they could now yield him any comfort Nay for the Lord hath called these three kings together to deliver them into the hand of Moab As if he should have said Nay Elisha do not now charge these things upon me for as it is the Lord that hath brought us into these straits so it is he onely I know that can halp us out and not these idol-gods which those false prophets worship thou speakest of yea if succour come not speedily we are like to be undone you see we are like to fall into the hands of the Moabites if they should come upon us not I onely but even these kings that are with me whom I know thou doest highly esteem it is no time therefore now to chide but to help wherefore enquire I pray of the Lord for us and call upon him that we may be delivered Vers 14. As the Lord of hosts liveth before whom I stand See the note 1. Kings 17.1 Vers 15. But now bring me a minstrell This he called for either to compose his affection and to quiet his mind that was somewhat moved against Jehoram or rather that by singing some holy psalm or hymn both himself and those that were with him present might have their hearts raised to such holy and heavenly meditations as might render him the fitter to ask and receive propheticall inspirations and them the fitter to heare what God would say unto them The hand of the Lord came upon him That is the spirit of prophesie Vers 19. And ye shall smite every fenced citie and every choice citie and shall fell every good tree Thus God by this speciall direction of the prophet gave allowance to the Israelites to do that for the punishing of the Moabites as devoted to utter destruction which by the generall rule of the law they might not have done Deut. 20.19 When thou shalt besiege a city a long time in making warre against it to take it thou shalt not destroy the trees thereof by forcing an ax against them or else that law was meant onely of the warres they were to make against the cities in the land of Canaan Vers 20. And it came to passe in the morning when the meat-offering was offered that behold there came water c. This time God was pleased to choose wherein to send them water thereby to honour that service which was done him then by his people and to teach them that all blessings come to us by Christ who was the summe of all those sacrifices and are to be obtained by the prayers of his people for the time of the morning sacrifice was also the time of publick prayer Acts 3.1 Now Peter and John went up together into the temple at the houre of prayer being the ninth houre Vers 23. And they said This is bloud c. The glistering of the sunne-beams upon the waters made them think the place where the Israelites were to be covered over with bloud which conceit was doubtlesse the more readily entertained First because they never dreamed of any water in those deserts of Edom where the Israelites lay now encamped Secondly because not long before the like had befallen their people when they went with the Ammonites and Edomites against Jehoshaphat dissension arising among them they fell upon and slew one another 2 Chron. 20.22 23. and why might not the same now happen amongst these kings that had combined together against them And thus the Moabites were by a misconceit drawn forth from their borders which were happely strong and through which the Israelites could not so easily have broken being so confident of what they supposed that they sent not forth scouts to see whether it were so as they conceived or no. Vers 25. And they beat down the cities and on every good peice of land cast every man his stone c. That is whereever they came in the land of Moab they did what they could utterly to spoile their countrey razing their cities casting stones upon their lands stopping their wells and felling their trees Onely in Kir-haraseth left they the stones thereof c. That is onely the city of Kir-haraseth stood in her strength and was not razed to wit because thither the king of Moab fled with his souldiers and so manned it and defended it against the Israelites Kir-haraseth was indeed the chief and best fortified citie in the land of Moab as we may see Esay 16.7 and therefore no marvell it is though that endured a siege when the other were presently taken the king being also retired thither for shelter with all his forces Howbeit the slingers went about it and smote it c. That is though they could not presently take this city yet they besieged it the slingers seeking to beat the defendants from the walls that they might scale them or batter them with engines or dig them down with mattocks and so take the city yet some by slingers here understand engineers which with their engines did force stones against the walls to batter them with violence as now gunners shoot bullets Vers 26. And when the king of Moab saw that the battell was too sore for him c. That is when he saw that his enemies were too strong for him and were like to prevail and take the city he sallied forth with seven hundred men upon that quarter where the king of Edom lay hoping to break through and so to escape neither was it perhaps without cause that he chose to make his salley upon Edoms quarter for it might be either because that quarter was weakest or because his rage was most against those their neighbours for helping the Israelites especially considering that a while before the Edomites and they had joyned together against Jehoshaphat 2. Chron. 20.22 or because he might hope to find them no sure friends to this enterprize of the Israelites against him Vers 27. Then he took his eldest sonne that should have reigned in his stead c. This may be meant of the king of Edoms eldest sonne and so it is evident by the contents of this chapter our translatours understood
that ambition and zeal for Idolatry do usually blind men and women and make them most unnaturally cruell Secondly that there might be other reasons inducing her thereto though they be not expressed in the Scripture as for instance perhaps she might have other sonnes and grandchildren either by adultery or by a former husband or by some daughter of Jorams upon whom she might rather desire to settle the crown of Judah perhaps those that brake up the house of God and bestowed the dedicated things thereof upon Baalim 2. Chron. 24.7 For the sonnes of Athaliah that wicked woman had broken up the house of God and also all the dedicate things of the house of the Lord did they bestow upon Baalim Thirdly howsoever sure we are that there is no wickednesse so unnaturall and unreasonable whereinto a wicked woman may not run raised up of God to be a plague to wicked and idolatrous people and besides there was a speciall hand of God in it that those that were descended from Ahab though onely by the mothers side might be destroyed save onely Joash who was left to succeed in the throne of Judah Vers 2. But Jehosheba the daughter of king Joram sister of Ahaziah took Joash the sonne of Ahaziah c. This Jehosheba or Jehoshabeath 2. Chron. 22.11 the sister of Ahaziah and daughter of Joram was married to Jehoiada the high priest as is noted in that place of the Chronicles before cited and therefore it is not likely that she was the daughter of Joram by Athaliah but by some other of his wives because we cannot well think that he would have taken a wife of that cursed idolatrous stock But however sister she was to Ahaziah the late king of Judah and therefore hearing of Athaliahs bloudy project she stole this young infant her brothers youngest sonne out of the nursery and hid him with his nurse in the bed-chamber that is in some bedchamber of the priests which were adjoyning to the Temple and so kept him close six years together how it came to passe that this young late-born infant was not missed or being missed was not hunted after and by diligent search discovered it is hard to say most probable it is that some deceit or cunning was used as by the substitution of some other child in his room whether dead or living or by corrupting those Athaliah had imployed in this bloudy service or some such way by which means Athaliah might verily think he was killed with the rest or if she had same small ground to suspect any thing to the contrary she might in policie forbear to make any noise of it lest the people hearing such a rumour should be the readier to hearken after innovations and be the lesse conformable to the present government However because Joash this young infant thus miraculously saved is expressely here called the sonne of Ahaziah and so elsewhere constantly vers 4.12 chap. 12.18 2. Chron. 22.11 1. Chron. 3.11 it is therefore no way probable which some affirme that he was of the posteritie of Nathan and succeeded in the throne because all Solomons posterity was extinguished by Athaliah especially if we consider that the reason intimated in these words why Jehosheba preserved him was because of her near alliance to him as being his aunt his fathers sister Vers 4. And the seventh yeare Jehoiada sent and fet the rulers over hundreds with the captains and the guard c. When Athaliah had usurped the crown of Judah six years and somewhat more without any disturbance either of domesticall adversaries or forreigne enemy for Jehu had enough to do at home to oppose the victorious armies of Hazael wherewith he was so farre overcharged at length Jehoiada began to think of settling him in the throne to whom of right it did belong who was now full seven years old vers 21. Seven years old was Jehoash when he began to reigne and had been hitherto hid in a cell of the Temple by his wife Jehosheba not judging it fit to conceal him any longer first that his young soveraigne might not want that princely education which was requisite and whereof his years began now to be capable and secondly that the idolatry of Baal might not by her means take too deep root before it were weeded up having therefore first imparted this secret to five of the chief captains of the land in whose fidelitie he had best assurance and made a covenant with them afterward by their means he drew in others of the principall men of the countrey both the Levites and others onely at first procuring that they should repair to Jerusalem where they should be further acquainted with the whole matter 2. Chro. 23.1 2. and so accordingly being met together as is here expressed in the temple having taken an oath of secrecy and fidelity of them he shewed them the kings sonne made a covenant with them to advance him to the kingdome and resolved how the businesse should be managed the next sabbath day in every particular as is expressed in the sequel of the story Indeed some Expositours conceive that those five mentioned 2. Chron. 23.1 to whom Jehoiada did first impart the businesse were priests and Levites and so also all that were imployed in this service and that because they managed this businesse in the temple whither none say they but those of the tribe of Levi might enter but yet considering that the court of the people was a part of the temple and within the gâtes thereof and withall because those five men are expressely termed captains of hundreds and it is said that they gathered to them not onely the Levites but also the chief of the fathers of Israel 2. Chron. 23.1 2. I see not why they should hold that they were onely Levites that Jehoiada did now call in to his help Vers 5. This is the thing that ye shall do a third part of you that enter in on the sabbath c. This he spake to the Levites the Levites were by an order established long since amongst them by David divided into foure and twenty orders or companies which did in their courses each company a week discharge the service of the temple the rest abiding the whilest in their own private dwellings in the severall cities of Judah and so every sabbath day they that had served the week before went out and another came in that served in their room and in each company or course there was in Davids time a thousand Levites besides the porters and singers Now therefore because the associates of Jehoiada were not able to bring together secretly so many trusty and serviceable hands as would suffice to mannage the businesse to help this want Jehoiada resolved to arm the Levites for the work and to the end they might be the stronger he took in the new company that were to come in on the sabbath and did not discharge the old that should have then gone out but retained them
they slew him Vers 21. And all the people of Judah took Azariah which was sixteen years old and made him king c. To wit in the seven and twentieth yeare of Jeroboam chap. 15.1 but his father died in the fifteenth yeare of Jeroboam vers 14. and then it seems this his sonne Azariah or Uzziah being not above foure years old Concerning which see the note chap. 15.1 In this kings reigne Isaiah and Hosea began to prophecie and Amos and Jonah Isai 1.1 Hos 1.1 Amos 1.1 and verse 25. of this chapter Vers 22. He built Elath and restored it to Judah c. This Elath we find mentioned Deut. 2.8 so that it was now onely repaired or at least enlarged or fortified It was a citie of Edom near the red sea and therefore it seems was recovered from them by Azariah or Uzziah Vers 23. Jeroboam the sonne of Joash king of Israel began to reigne in Samaria and reigned fourty and one years To wit fourteen years and upwards with Amaziah who reigned nine and twenty years vers 1. and twenty seven years in the dayes of Uzziah or Azariah who succeeded his father Amaziah How this agreeth with that which is said chap. 15.1 see in the note on that place Vers 24. And he did that which was evil in the sight of the Lord c. for this cause Amos in these dayes prophecyed against the house of this Jeroboam the second and when Amaziah the priest complained thereof to the king he was enjoyned not to prophecie any more at Bethel Amos 7.10 11 12. Then Amasiah the priest of Bethel sent to Jeroboam king of Israel saying Amos hath conspired against thee in the midst of the house of Israel the land is not able to bear all his words for thus Amos saith Jeroboam shall die by the sword and Israel shall be led away captive out of their own land Also Amaziah said to Amos O thou Seer go flee away into the land of Judah and there eat bread and prophecy there Vers 25. He restored the coast of Israel from the entring of Hamath unto the sea of the plain Concerning Hamoth see the note Num. 13.21 and 34.8 The sea of the plain is that which was called the salt sea Deut. 3.17 the utmost south bounds of the kingdome of Ephraim According to the word of the Lord God of Israel which he spake by the hand of his servant Jonah c. When Israel was brought so low as is expressed in the following verse which was in the dayes of Jehoahaz the sonne of Jehu chap. 13.34 7. the Lord by Jonah foretold it seems how they should vanquish the Syrians and enlarge the coast of Israel which accordingly came to passe first in the dayes of Joash who obtained three great victories against the Syrians chap. 13.25 but more fully in the reigne of Jeroboam his sonne the most prosperous and victorious king that ever reigned over the ten tribes Vers 28. He recovered Damascus and Hamath which belonged to Judah for Israel Though these cities had been in the possession of the kings of Judah yet he recovered them for his own kingdome the kingdome of Israel Vers 29. And Jeroboam slept with his fathers even with c. Having reigned fourteen years in the time of Amaziah and Uzziah kings of Judah as is above noted verse 21. CHAP. XV. Vers 1. IN the twenty and seventh yeare of Jeroboam king of Israel began Azariah c. Manifest it is that Amaziah the father of this Aazariah or Uzziah was slain in the fifteenth year of Jeroboam for in the fifteenth year of Amasiah did Jeroboam begin his reigne chap. 14.23 and Amaziah reigned in all but nine and twenty years chap. 14.2 so that the last yeare currant of Amasiah was but the fifteenth of Jeroboam and how then was it the seven and twentieth of Jeroboam ere his sonne began his reigne Some say that Jeroboam was designed king twelve years before Joash his fathers death and so the first yeare of Azariah or Uzziah king of Judah though it were the seven and twentieth yeare of Jeroboam from his first being designed king yet it was but his fifteenth yeare accounting the years of his reigne from his sitting in the throne after the death of his father But better I conceive it is answered by others that though Amaziah was slain in the fifteenth yeare of Jeroboam yet his sonne Azariah was not settled in the throne by the generall consent of the people till the seven and twentieth yeare of Jeroboam when he was sixteen years old the foregoing twelve years either he reigned under Protectours being but foure years old when his father was slain or perhaps though he were acknowledged king by some who in those troublesome times stuck to him as the heir apparent of the house of David yet generally by the people he was not acknowledged king till some order was taken for the redresse of those grievances which had enraged them so farre against his father Vers 2. And he reigned two and fifty years in Jerusalem Besides therefore the twelve years spent in his minority fifteen years more he reigned in Judah whilest Jeroboam the second reigned in the throne of Israel three and twenty years in the time of Zachariah the sonne of Jeroboam eleven years with Shallum and Menahem whereof Shallum reigned but a moneth two years with Pekahiah and a yeare and upwards with Pekah so that he lived to see six kings in the throne of Israel Vers 3 And he did that which was right in the sight of the Lord according to all that his father Amaziah had done To wit in the beginning of his reigne as Amaziah had done whilest Zachariah the Prophet lived he sought the Lord and so long he prospered wonderfully insomuch that considering the admirable successe of Jeroboam at the same time in Israel it is evident that the state of Israel did never so flourish since the division of the twelve tribes as in the beginning of this kings reigne for having an army of three hundred and seven thousand men of warre under the command of two thousand six hundred captains all whom he furnished with shields and spears and other arms requisite he overcame the Philistins of whose towns he dismantled some and built others also he got the mastery over some parts of Arabia and brought the Ammonites to pay him tribute he repaired also the wall of Jerusalem which in his fathers dayes Joash king of Israel had broken down and fortified it with towers whereon he set new invented engins to shoot arrows c. he improved also the riches he had gotten with all kind of husbandry as keeping of much cattell c. and built towers in the wildernesse for the defence of his cattell and herdsmen and the wells of water he had digged there by which means he might keep the command of the Arabian wildernesse which was hardly passable if men were kept from those few springs of water that were found there all
of the countrey and therefore the royall citie of the kings of Israel before Samaria as is here clearly implyed in that it is said that Menahem smote all the coast of Tiphsah from Tirzah that is as farre as Tirzah therefore I conceive that this was some other Tiphsah that was not farre from Tirzah The cause why Menahem smote this city is here said to be because they opened not to him it seems they refused to acknowledge him for their king and would not open their gates to receive him whereupon being enraged against them like a true tyrant to make the other cities afraid to follow their example he smote not onely the city but all the coasts about it destroying the inhabitants and exercising therein all kind of crueltie as appears by the particular instance here given all the women therein that were with child he ript up Vers 19. And Pull the king of Assyria came against the land c. This was the first Babylonian Monarch called in other writers Belosus and Phul-Belosus The Assyrians had hitherto been the great Monarchs of the world but this Pull or Belosus joyning with Arbaces the Mede besieged Sardanapalus the last of the Assyrian Monarchs an effeminate prince and hated of all his subjects untill at last after two years siege in despair he burnt himself and thereupon his Monarchy was divided Arbaces taking to himself the Empire of the Medes and Persians and Pull or Belosus the Empire of Babylon and Assyria and therefore called himself the king of Assyria and this was he that now invaded the land of Israel and though the cause of the invasion be not here expressed yet most likely it is that by the Arabians and Syrians from whom Jeroboam the second had taken much chap. 14.28 He recovered Damascus and Hamath c. he was now called in to invade the kingdome of Israel when it had been many years together weakened by those civill and intestine broiles before mentioned that were in the land And Menahem gave Pull a thousand talents of silver that his hand might be with them c. That is he not onely purchased his peace with the Assyrian king by that gift but also procured a promise of his aid upon all occasions for the establishment of his kingdome whereby it is evident that though he had usurped the kingdome yet he enjoyed it not without opposition Vers 25. And smote him in Samaria in the palace of the kings house with Argob and Arieh and with him fifty men of the Gileadites These it seems were Pekahs partners in his conspiracie against Pekahiah the sonne of Menahem Vers 29. In the dayes of Pekah king of Israel came Tiglath-pileser king of Assryia c. He is called Tilgath-pilneser 1. Chron. 5.26 and was doubtlesse the sonne of Pull king of Assyria that had not many years before invaded the land in the dayes of Menahem vers 19. and therefore called Tiglath-pull-assir the cause why he now came into the land of Israel is expressed elsewhere though it be not mentioned here it seems this Pekah king of Israel combined with Rezin king of Syria against Ahaz king of Judah and did first severally invade his land and sorely oppressed him and then afterwards joyntly went up to besiege Ahaz king of Judah in Jerusalem whereupon Ahaz being at the same time invaded also in other parts of his kingdomes by other neighbouring nations sent to this great king of Assyria to desire his help against these two kings as is expressed in the following chapter vers 7. So Ahaz sent messengers to Tiglath-pileser king of Assyria saying I am thy servant and thy sonne come up and save me out of the hand of the king of Syria and out of the hand of the king of Israel which rise up against me and thereupon he came as he desired into the land of Israel the rather happely because this Pekah had slain the sonne of Menahem whom his father Pull had settled in the kingdome of Israel as is before noted and so took the severall places here mentioned in the kingdome of Israel to wit Ijon and Abel-beth-maachah and Janoah a town belonging to Ephraim Josh 16.6 and Kedesh and Hazer cities of Napthali Josh 19.36 37. and Gilead that is all the land without Jordan where the Rubenites and Gadites and half tribe of Manasseh had their possessions and Galilee all the land of Napthali and carried them captive to Assyria so that indeed at this time he subdued in a manner five tribes of Israel to wit those without Jordan who as they had first their inheritance given them so they were now first carried away captives and the tribes of Zebulon and Napthali who were seated in the land of Galilee And this was the first captivity of Israel Neither do we ever reade that these that were now carried away or their posterity did ever return again into the land of Israel as those of Judah did that were afterwards carried into Babilon whence it is that when the prophet Isaiah threatned the Jewes with the captivity of Babilon he added this as a comfort that their calamity should not be such as when their brethren of Israel were carryed captive into Assyria Isa 9.1 Neverthelesse the dimnesse shall not be such as was in her vexation when at the first he lightly afflicted the land of Zebulon and the land of Naphtali and afterwards did more grievously afflict her by the way of the sea beyond Jordan in Galilee of the nations Vers 30. And Hoshea the sonne of Elah made a conspiracie against Pekah c. Doubtlesse the people of Israel were greatly enraged because so many of their tribes were carried away captive into Assyria by Tiglath-pileser king of Assyria and laid all the blame upon this their unfortunate king Pekah partly because by making warre against Ahaz king of Judah causelessely he had provoked Ahaz to call in the Assyrians to his help and partly because he got the kingdome by slaying Pekahiah the sonne of Menahem whom the Assyrian king had settled in the throne of Israel Now being thus fallen under the contempt and hatred of his people it is no wonder that Hoshea should find enow that would joyn with him in a conspiracy to kill him which accordingly they accomplished and so the Lord cut him off by a conspiracy of his subjects that himself got the crown by the murder of Pekahiah his Sovereigne And reigned in his stead in the twentieth yeare of Jotham the sonne of Uzziah Here it is expressely said that Hoshea having slain Pekah began his reigne in the twentieth yeare of Jotham and yet afterwards vers 33. it is said that Jotham reigned but sixteen years and in the first verse of the next chapter it is said that Ahaz the sonne of Jotham began his reigne in the seventeenth yeare of Pekah But to reconcile these seeming contradictions we must know that Jotham lived twenty years after he was settled in the throne of Judah upon the death of
twenty years chap. 15.27 and Ahaz began not his reigne till the seventeenth yeare of Pekah vers 1. In the seventeenth yeare of Pekah the sonne of Remaliah Ahaz the sonne of Jotham king of Judah began to reigne and as Ahaz exceeded all the kings before him in wickednesse so the judgements that God brought upon his kingdome were most terrible First they each invaded the land severally as is related in the Chronicles and both of them prevailed against Ahaz and exceedingly weakened and spoiled his countrey for Rezin carried away many of the people captives to Damascus and Pekah slew in one day one hundred and twenty thousand of them amongst whom was Maaseiah the kings sonne he sacrificed one sonne to his idol-gods and now another was slain by the sword of his enemies and Azrikam the governour of his house and Elkanah the second person to the king who were slain by Zichri a mighty man of Ephraim and carried away also two hundred thousand prisoners women and children though indeed by the counsel of the prophet Oded they were returned and delivered back again 2. Chron. 28.5 15. but this invasion here spoken of was after them when not content with what spoil they had made in Judah they resolved to joyn their forces together and to go up and besiege Jerusalem and to depose Ahaz and make the sonne of Tabeal king of Judah Isa 7.5 6. Because Syria Ephraim and the sonne of Remaliah have taken evil counsel against thee saying Let us go up against Judah and vex it and let us make a breach in it for us and set up a king in the midst of it even the sonne of Tabeal for this is that confederacie of Rezin and Pekah whereof the prophet speaks in that chapter when as is there related the king and people being grievously affrighted at the tidings of it Isaiah was sent to comfort Ahaz and to assure him that they should not prevail against him to which end when he had given him liberty to ask what signe he would and Ahaz refused to ask a signe he had for a signe given him a most glorious promise of Christ vers 14. The Lord himself shall give you a signe Behold a virgin shall conceive and beare a sonne and shall call his name Emmanuel Isaiah 7.1 16. And they besieged Ahaz but could not overcome him And so these two kings that assured themselves of such successe because in their former invasions they had so spoiled and weakened the land of Judah proved in the conclusion but as two tails of smoaking firebrands as the prophet called them Isa 7.4 that is their great attempts vanished into smoak though they thought to have devoured and burnt up all before them Vers 6. At that time Rezin king of Syria recovered Elath to Syria c. That is being forced to leave the siege of Jerusalem he went perhaps with their joynt forces to Elath which Azariah or Uzziah the grandfather of Ahaz had taken from the Syrians chap. 14.22 and took it and restored it to Syria Vers 7. So Ahaz sent messengers to Tiglath-pileser king of Assyria saying I am thy servant and thy sonne c. That is he yeilded to be his vassall and tributary upon condition he would come to help him and hence it is said chap. 18.7 that Hezekiah rebelled against the king of Assyria just the same time when Rezin and Pekah vexed Judah on the north the Edomites and Philistines laying hold on this advantage entred upon them from the south slew many people carried away many prisoners yea the Philistines took six cities which had formerly belonged to Judah whereupon Ahaz seeing himself environed on all sides he sent for aid unto the Assyrian king 2 Chron. 28.16 17 18. At the same time did king Ahaz send unto the king of Assyria to help him For again the Edomites had come and and smitten Judah and carried away captives The Philistines also had invaded the cities of the low countrey and of the south of Judah when he craved this aid it is not certain but certain it is first that he sinned in craving the Assyrians help because the prophet Isaiah had assured him that these two king should not be able to hurt him secondly that Rezin and Pekah were gone from Jerusalem before the Assyrian came against them for else Rezin would not have gone with his army to Elath to recover that as vers 6. it is said he did and thirdly when the Assyrian did come he distressed Ahaz but he helped him not Vers 9. The king of Assyria went up against Damascus and took it c. Though Rezin and Pekah were gone from the siege of Jerusalem before the Assyrians came to help Ahaz yet when he came he invaded the land of Israel where what havock he made we heard before chap. 15.29 In the dayes of Pekah king of Israel came Tiglath-pileser king of Assyria and took Ijon and Abel-beth-maachah and Janoah and Kedâsh and Hazor and Gilead and Galilee all the land of Naphtali and carried them captive to Assyria and then at the same time as is here said he went against Damascus and slew Rezin and carried the people captives to Kir of which Amos had long before prophecied in the dayes of Uzziah Amos 1.3 4 5. Thus saith the Lord For three transgressions of Damascus and for foure I will not turn away the punishment thereof because they have threshed Gilead with threshing instruments of iron But I will send a fire into the house of Hazael which shall devoure the palaces of Ben-hadad I will break also the barre of Damascus and cut off the inhabitants from the plain of Aven and him that holdeth the sceptre from the house of Eden and the people of Syria shall go into captivity unto Kir saith the Lord and after Isaiah foretold the same Isaiah 8.3 4. Vers 10. And king Ahaz went to Damascus to meet Tiglath-pileser king of Assyria To wit to congratulate his successe in taking Damascus doubtlesse he was highly pleased with seeing his enemies that had lately besieged him in Jerusalem brought on a sudden so low Rezin being slain and his kingdome quite lost and the king of Israel extremely weakened and brought into contempt amongst his subjects by the carrying away of five tribes of Israel captives into Assyria and it is very likely that he triumphed in the successe of his own counsels in sending for the king of Assyria contrary to what the prophet Isaiah had advised Isaiah 7.4 little thinking that within a few years that very nation in whose victories he now triumphed should utterly ruine the kingdome of Judah as they had done other kingdomes of which it seems the prophet Isaiah gave Ahaz warning Isaiah 7.17 The Lord shall bring upon thee and upon thy people and upon thy fathers house dayes that have not come from the day that Ephraim departed from Judah even the king of Assyria And saw an altar that was at Damascus and king Ahaz sent to Urijah the
he dyed it may seem that Ahaz begat Hezekiah when he was little above eleven years old for if Hezekiah was five and twenty years old when his father was but thirty six it must necessarily follow that Ahaz was but eleven years old when his sonne Hezekiah was born to avoid this inconvenience some hold that Ahaz was one and twenty years old or nigh so much when he began to reigne the incomplete yeare not being reckoned chap. 16.2 the like also they say concerning the years of his reigne to wit that he reigned seventeen years well nigh complete and so was thirty eight years old when he died on the other side they say that Hezekiah was but twenty foure years old when he began to reigne onely because he was foure and twenty years old complete and something more it is here said that he was five and twenty years old when he began to reigne Now according to this computation Ahaz being thirty eight eight years old when he died and Hezekiah twenty foure it will follow that Ahaz was fourteen years old when Hezekiah his sonne was born which say they was possible enough but because we find elsewhere that it was so usuall with the kings of Judah and Israel to cause their sonnes that were to succeed them to be designed kings in their life I should rather conceive that what is said both of Ahaz and Hezekiah concerning their age when they began to reigne is meant of the time when they were first designed kings as is before noted chap. 16.2 His mothers name was Abi the daughter of Zachariah Or Abijah 2. Chron. 29.1 and if she were as is supposed by many the daughter of that Zachariah by whom so long as he lived Uzziah was kept in the way of truth chap. 26.5 we may well think that her piety manifested in the carefull education of this her sonne was a chief means under God that he proved so zealous for the cause of the true Religion though his father was so extremely wicked Vers 4. He removed the high places and brake the images c. Other particulars are expressed in the Chronicles which are not here mentioned as first that in the first moneth of the first yeare of his reigne he opened the doores of the Temple which Ahaz had shut up and repaired them to wit by overlaying them with gold where they were decayed Secondly that having called together the priests and Levites he exhorted them to sanctifie themselves and to cleanse the house of God willing them to consider that all the calamities which had lately fallen upon them were for those foul corruptions in Religion which were crept in amongst them and that this the priests and Levites did carefully as he enjoyned them and so the king with the rulers of the citie came up immediately to the Temple and offered sacrifices there in a most solemne manner unto the Lord. Thirdly that upon advice taken because they could not keep the passeover at the usuall time they resolved to keep it on the fourteenth day of the second moneth to this end proclamation was made throughout the kingdome for the assembly of the people yea the king sent posts with letters to the Israelites of the ten tribes to perswade them also to return unto the Lord and to come up unto Jerusalem to keep the passeover and the feast of unleavened bread wherein he prevailed with divers of them though the most of them laughed his messengers to scorn and so there was a great assembly both of the men of Judah and Israel in Jerusalem where they kept the feast with exceeding great joy at which time it was that the people by the kings encouragement beginning first in Jerusalem and afterward procceeding to the other cities of Judah yea and to some cities of the Israelites too brake down all the idols and their appurtenance as is here relalated yea and removed the high places too which had hitherto stood in the dayes of their best king And fourthly that he ordered the courses of the priests and Levites and provided both for their work and maintainance wherein he sound the people very forward And he called it Nehushtan That is a lump or little piece of brasse to intimate the folly of the people in worshiping the brasen serpent when he had broken it he called it Nehushtan Vers 5. After him was none like him among all the kings of Judah nor aây that were before him That is he excelled all that were before him and all that were after him for the kings that were before him the case is clear for the comparison is not betwixt him and David or Solomon but betwixt him and the kings of Judah that sate in the throne of David ever since the kingdome was rent into two kingdomes the kingdome of Judah and the kingdome of the ten tribes now all these he excelled in that he removed the high places which neither Jehoshaphat nor any other of the good kings of Judah had hitherto done But how did he excell all that were after him seeing of Josiah his grandchild it is said chap. 23.25 that there was no king before him like unto him I answer this needs not seem strange if we consider that though Josiah might excell him in some things as indeed he did yet Hezekiah might excell Josiah in other things as first in that Hezekiah was the first that removed the high places though none before him had done it yet he would not suffer them to stand but when Josiah removed the high places he had the example of this his good grandfather to encourage him and secondly in his many victories over the Philistines wherein Josiah was never so successefull Vers 7. And he rebelled against the king of Assyria and served him not If when Ahaz did send to the Assyrian to aid him against Rezin king of Syria and Pekah king of Israel chap. 16.7 he did not onely hire him thereto with a great summe of money but did alâo covenant to become his vassall and to pay him a yearely tribute and yet within a while after when Hezekiah succeeded his father Ahaz in the kingdome encouraged with his victories over the Philistines and others he resolved to cast off the yoke of the Assyrian and so withheld the tribute that had been formerly paid then no wonder it is though it be said here of Hezekiah that he rebelled against the king of Assyria some Expositours excuse yea commend this fact of Hezekiahs and that either by supposing that Ahaz had covenanted to pay tribute for some certain yeares and so that term of years being now expired Hezekiah was free or else by pleading that it was unlawfull for Ahaz to subject Gods free people to the yoke of a heathen prince and therefore it was lawfull for Hezekiah to cast off his yoke but rather I conceive it was a weaknesse and errour in Hezekiah to do this though he did it out of a zeal against the subjection of Gods people to
14. And Hezekiah went up into the house of the Lord and spread it before the Lord. That is he spread Sennacheribs letter before the altar the signe of Gods presence amongst them and this he did partly to quicken his own spirit and to strengthen his own faith in prayer by the sight of that blasphemous writing and partly by that outward signe to imply what he desired of God namely that God would take notice of and revenge the horrible blasphemies of that daring wretch against his great and glorious name Vers 16. And heare the words of Sennacherib which hath sent him to reproch the living God That is the messenger that brought his letter Vers 21 This is the word that the Lord hath spoken concerning him The virgin the daughter of Sion hath despised thee c. That is the inhabitants of Sion Jerusalem shall laugh thee to scorn The people inhabiting any citie or countrey are in the Scripture usually called the daughter of that citie or countrey Psal 45.12 And the daughter of Tyre shall be there with a gift Psal 137.8 O daughter of Babylon who art to be destroyed because they have been bred born and nourished theâe and have lived under the defence government thereof and ought to be faithfull and obedient to the government under which they live whence naturally all nations are wont to stile their countrey their mother 2. Sam. 20.19 Thou seekest to destroy a citie and a mother in Israel and they are called the virgin daughter of Sion not so much because they were not now defiled with idolatry which is spirituall fornication for even heathen people are so called Isa 47.1 Come down and sit in the dust O virgin-daughter of Babylon sit on the ground there is no throne O daughter of the Caldeans Jer. 46.11 Go up into Gilead and take balme O virgin the daughter of Egypt and where had been grosser idolatry then amongst the inhabitants of Jerusalem in the dayes of Ahaz nor because she had never yet been subdued and brought under the command of any forrain prince for after they were under the Babylonian command they are still called so Lam. 1 15. the Lord hath troden the virgin the daughter of Judah as in a winepresse and 2.13 What thing shall I liken to thee O daughter of Jerusalem what shall I equall to thee that I may comfort thee O virgin daughter of Sion but rather because of their constant abode in those places for in that regard they might most fitly be resembled to a virgin daughter that lives with her mother tenderly and delicately brought up by her yea perhaps in this place this phrase is used also to imply the weaknesse of Jerusalem at this time Vers 23. By thy messengers thou hast reproched the Lord. By this circumstance doth the Prophet aggravate the insolent pride of Sennacherib that he set his servants to blaspheme the holy name of God With the multitude of my chariots I am come up to the height of the mountains c. That is the strongest places of the kingdome I have subdued and passed through as a conquerour even those that seemed to them most inaccessible and am now come to the sides of Lebanon that is their chief citie and strength the citie Jerusalem and hereby is intimated that nothing could or should stand in the way of his armies that as he had hitherto so he would still subdue the land before him take possession of their forts and castles cut down the tall cedar trees and the choice firre trees that is destroy there Princes Nobles and great men enter the lodgings of his borders and into the forrest of his Carmel that is possesse himself of their frontier towns and all the fruitfull and pleasant places of their countrey even as conquerours in a land subdued are wont to do as they go along what they please themselves Vers 24. I have digged and drunk strange waters and with the sole of my feet have I dried up all the rivers of besieged places That is when I have come in places most destitute of water it hath been no hindrance to me because even there I have digged up strange waters that is fountains waters where never any were seen before on the other side where cities have been environed with great deep waters no sooner have I set my foot there to besiege them but with the multitude of my souldiers I have dried them up Thus he boasts that nothing could be a let to his numerous army and laughs to scorn Hezekiahs policie in cutting of the waters 2. Chron. 32.3 Vers 25. Hast thou not heard long ago how I have done it and of ancient times that I have formed it c. As if the Lord should have said Thou boastest of the conquest of many nations but didst thou never heare that there is a God in heaven that ruleth the world by whose providence and decree all such things are done surely thus it is with thee now have I brought it to passe that thou shouldest be to lay waste fenced cities into ruinous heaps that is that which I before determined I have now by thee brought to passe using thee as my scourge to punish the wickednesse of men and to turn their strong fenced cities into ruinous heaps which agrees with that which the Prophet saith elsewhere Isaiah 10.5 6. O Assyrian the rod of mine anger and the staffe in their hand is mine indignation I will send him against an hypocriticall nation and against the people of my wrath will I give him a charge to take the spoil and to take the prey and to tread them down like the mire in the streets there is indeed another translation of these words which is set in the margin of our Bibles Hast thou not heard how I have made it long ago and formed it of ancient times should I now bring it to be laid waste and fenced cities to be ruinous heaps and according to this translation the meaning may be that God had long ago and of ancient times made and formed the Israelites to be his peculiar people and had planted them in the land of Canaan which he had provided for their inheritance a thing so famously known that Sennacherib must needs have heard of it and that therefore it was not likely that God would now suffer him wholly to lay waste their countrey and to turn their cities into ruinous heaps but the first exposition doth farre best agree with the scope of the Lords upbraiding the pride of Sennacherib in boasting of what he had done to so many nations Vers 26. Therefore their inhabitants were of small power they were dismaied and confounded they were as the grasse of the field c. That is because I gave them up into thy power therefore they were soon and easily destroyed Vers 27. But I know thy abode and thy going out c. That is I know all thy counsels and enterprizes there is nothing thou
is expressely noted that he began to prophecy in the thirteenth yeare of Josiahs reigne Jerem. 1.1 2. The words of Jeremiah to whom the word of the Lord came in the dayes of Josiah the sonne of Amon king of Judah in the thirteenth yeare of his reigne and this was that Josiah who was by name mentioned by the Prophet that foretold the polluting of Jeroboams altar about three hundred years before he was borne 1. Kings 13.2 And he cryed against the altar in the word of the Lord and said O altar altar thus saith the Lord Behold a child shall be born unto the house of David Josiah by name and upon thee shall he offer the priests of the high places c. Vers 3 And it came to passe in the eighteenth yeare of king Josiah that the king sent Shaphan c. That is in the eighteenth yeare not of his age but of his reigne for so it is expressed 2. Chron. 34.8 Now in the eighteenth yeare of his reigne when he had purged the land and the house he sent Shaphan the sonne of Azaliah c. Nor may we think that this was the first act of his piety and that till he had reigned eighteen years he did nothing this way for in the Chronicles we see where his acts are related according to the order of time wherein they were done first that in the eighth yeare of his reigne being then sixteen years old he began to bend himself to seek information how he might serve God as David had done secondly that in the twelfth yeare of his reigne he began to purge Judah and Jerusalem of all their idolatry which he did also with a great deale of zeal 2. Chron. 34.3 For in the eight yeare of his reigne while he was yet young he began to seek after the God of David his father and in the twelfth yeare he began to purge Judah and Jerusalem from the high places and the groves c. and then thirdly that in the eighteenth yeare of his reigne when he was twenty six years old he set upon the work of repairing the temple as is here also related Vers 4. Go up to Hilkiah the high priest that he may summe the silver c. The prophet Jeremiah was the sonne of Hilkiah a priest Jer. 1.1 but whether he were the sonne of this Hilkiah the priest it is uncertain Vers 5. And let them deliver it into the hand of the doers of the work c. That is into the hand of the overseers of the work who were Levites 2. Chron. 34.12 And the men did the work of the Lord faithfully and the overseers of them were Jahath and Obadiah c. Vers 8. And Hilkiah the high priest said unto Shaphan the Scribe I have found the book of the law in the house of the Lord. That is the authentick and originall copy of it written by Moses and delivered by him to the Levites to be laid up in the side of the ark Deut. 31.24 25 26. and thus did the Lord abundantly recompence their zeal for the repair of his Temple by bringing to their hands this precious jewell though it be most probable which the Hebrew writers say that Manasseh and Amon had endeavoured to burn up all the books of the law and so this book was hid in some secret place in the Temple by some faithfull priests that it might be preserved for future times yet it is not likely but that there were some transcripts of this sacred volume preserved amongst the people at least some parcels of it and that Josiah amongst others had not been a mere stranger to the book of the law for strange it were that he should live till the eighteenth yeare of his reigne and so piously reform what was amisse and never see the law of God till now rather because this was the originall book of the law which Moses himself had written there was great joy at the finding of it and to the king it was brought as a rare jewell indeed Josiahs astonishment vers 11. And it came to passe when the king had heard the words of the book of the law that he rent his clothes makes it clear that he had not formerly read or heard read those dreadfull threats of judgements against idolatry Levit. 26. or Deut. 28. which now were read to him out of this book but that might be though he had before seen many copies of the law his respect to this originall of Moses writing might make him desirous to heare it all read and so he might heare those terrible passages now which he had not read or heard before Vers 12. Achbor the sonne of Michaiah c. Or Abdon the sonne of Micah 2. Chron. 34.20 Vers 14. Now she dwelt in Jerusalem in the colledge Or as it is in the margin in the second part now if we read it so by the second part we must understand the second citie or the suburbs of Jerusalem which was encompassed with walls and gates severall from the citie but however it may well be that the reason why this clause is added is to intimate the reason why Hilkiah and those that were sent with him to enquire of the Lord went to Huldah the prophetesse rather then to Jeremiah or Zephaniah who at this time prophecyed in the land of Judah it was because she dwelt in Jerusalem and so was near at hand whereas they were at present in other parts of the kingdome and indeed we read that Anathoth was the place of Jeremiahs usuall dwelling Jer. 29.27 Vers 20. Thou shalt be gathered into thy grave in peace c. That is before these troubles and miseries fall upon this place and the inhabitants thereof whilest the kingdome doth yet flourish in prosperity and peace for though Josiah was slain by Pharaoh Necho chap. 23.29 yet because he died before that desolation came upon the land whereof Huldah had spoken and died in the love and favour of God also therefore she said that he should be gathered to his grave in peace CHAP. XXIII Vers 2. ANd the king went up into the house of the Lord and all the men of Judah c. To wit to renew solemnly their covenant with God that if it were possible the wrath of the Lord might be appeased and those judgements prevented which the prophetesse Huldah had told him were to come upon the land and because all were concerned in the danger all were called to this assembly the priests and the prophets and all the people where by the prophets may be meant not onely the prophets that at this time prophecyed in the land as Jeremiah Zephaniah and Urijah but likewise also those that lived in the schools of the prophets whereof there is often mention made in the Scripture Vers 3. And the king stood by a pillar c. That is on the brazen scaffold erected by Solomon which was made with pillars or on a throne which was according to the custome erected by
were his servants indeed this new name of Zedekiah which signifies the justice of God was very proper for this new king to put him in mind to be just in keeping the covenant he had made with the king of Babylon and that God would be just in punishing him if he proved perfidious but that Nebuchadnezzar intended any such thing by giving him this new name we cannot say Vers 18. And his mothers name was Hamutal the daughter of Jeremiah of Libnah So that he was the brother of Jehoahaz the first of Josiahs sonnes that was king of Judah and was afterwards by Pharaoh Necho carried into Egypt both by father and mother for this Hamutal was also the mother of Jehoahaz chapter 23.31 Vers 19. And he did that which was evil in the sight of the Lord c. In 2. Chron. 36.12 this is added in particular that he humbled not himself before Jeremiah the prophet speaking from the mouth of the Lord. Vers 20. Zedekiah rebelled against the king of Babylon c. About the beginning of Zedekiahs reigne the people began to insult over Jeremiah seeing Jehoiachin carried captive into Babylon that had yielded to Nebuchadnezzar upon his perswasion whereupon the Prophet under the type of good and bad figges foreshewed that it should be better with those in the captivity then those that were left behind Jerem. 24. After that in the fourth yeare Zedekiah went to Babylon to Nebuchadnezzar at which time the Prophet gave Sheraiah a prince that went with him a book wherein was written all the evil that should fall upon Babylon willing him to read it to the Jews and then to bind it to a stone and throw it into Euphrates in token of the perpetuall sinking of Babylon Jerem. 51.59 64. at his return as we see in the 27. and 28. chapters of Jeremiah all the bordering princes sent messengers to Zedekiah perswading him as it seems to revolt from Nebuchadnezzar but Jeremiah did earnestly disswade both him and them sending to each of those princes yokes in token of the Babylonian yoke whereunto the Lord would have them submit and assuring them that if they would not stoop to his yoke they should all perish by sword fire and pestilence at which time also Hananiah having broken Jeremiahs woodden yoke and vaunting that in like manner within two years Nebuchadnezzars yoke should be broken and Jeconiah with all the vessels and riches of the Temple should be brought again to Jerusalem Jeremiah foretold of an iron yoke and to assure the people that Hananiah had prophecyed falsely he foretold his death which that yeare accordingly in the second moneth seized upon him yet at length in the eighth yeare of his reigne Zedekiah practised more seriously with his neighbours and in confidence of great aids promised from Egypt he rebelled against Nebuchadnezzar though he had formerly taken an oath to be faithfull to him 2. Chron. 36.13 And he also rebelled against king Nebuchadnezzar CHAP. XXV Vers 2. ANd the city was besieged unto the eleventh yeare of king Zedekiah c. The city was surrounded on the tenth day of the tenth moneth in the ninth yeare of Zedekiahs reigne verse 1. and was taken by storm on the ninth day of the fourth moneth of the eleventh yeare the siege therefore continued a full yeare and an half when Nebuchadnezzar first came against the city Jeremiah had prophesied that the city should be taken and burnt and Zedekiah carried away captive though not slain as Jehoiakim was for which he was by the instigation of the princes clapped up in prison see Jer. 32 1 5.34.1 7. Jer. 17.38 c. Indeed a while the Chaldeans left the siege for Pharaoh Hophre a king of Egypt entring the borders of Judah with his army to succour Zedekiah Nebuchadnezzar and his Chaldeans fearing the disadvantage of being set upon by the Egyptian army whilest they lay before Jerusalem where the Jews might also assail them from within the city they resolved rather to raise the siege for a time At this time the Jews begun to entertain great hopes again and as it is probably thought having in their former extremity set free their bondmen as the law required by the advice of Zedekiah when the Chaldeans were gone they repented them of their charity and reduced them again into their former slavery see Jerem. 34.8 9 c. but Zedekiah knowing that if the Egyptians prevailed not they should soon be surrounded again with the Chaldean army he sent to Jeremiah the prophet to pray for him and received this message from him by his servants that the Chaldeans should return again and take the city and burn it with fire and being cast for this by the enraged princes into the dungeon under a pretence at first of his attempting to fly unto the Chaldeans he often earnestly perswaded Zedekiah to yield himself to the Chaldeans and so to save both himself and the city See Jerem. 37. and Jerem. 38. but he not hearkening to him what the Prophet had said came exactly to passe for the Egyptians not daring to encounter with Nebuchadnezzar did soon return again into Egypt and abandon their enterprize and on the other side the Chaldeans did as speedily return to the siege of Jerusalem and never after that left it till they had taken it Vers 3. The famine prevailed in the city and there was no bread for the people of the land Insomuch that as Ezekiel had prophecyed who begun to prophesie in the fifth yeare of Zedekiahs reigne Ezekiel 1.2 parents did eat their own children and children their parents Ezekiel 5.10 Therefore the fathers shall eat the sonnes in the middest of thee and the sonnes shall eat the fathers c. Lament 4.10 The hands of the pitifull women have sodden their own children they were their meat in the destruction of the daughter of my people Vers 4. And the city was broken up c. And so the middle gate was immediately taken Jerem. 39.3 And all the princes of the king of Babylon came in and sate in the middle gate c. and then as it followes all the men of warre fled by night by the way of the gate between two walls which is by the kings garden for there was it seems a secret gate in some place near to the kings garden closed upon each side with a false wall provided on purpose for a means of escape in such a time of danger and through this therefore the souldiers with the king Jerem 39.4 fled now out of the city being helped in their flight either by the darknesse of the night or by the advantage of a cave or vault under ground into which the secret gate led them and through which they might steal away the besiegers not seeing them and thus it came to passe as Ezekiel had foretold Ezek. 12.12 And the prince that is among them shall bear upon his shoulder in the twilight and shall go forth they shall dig thorough the wall to carry out
c That is all these families were of the stock of Hananiel Vers 22. And the sonnes of Shechaniah Shemaiah and the sonnes of Shemaiah Hattush and Igeal and Bariah and Neariah and Shaphat six That is the sonnes of Shechaniah were six to wit reckoning his sonne Shemaiah and his five grand-children the sonnes of Shemaiah CHAP. IIII. Vers 1. THe sonnes of Judah Pharez Hezron c. That is the posterity of Judah for onely Pharez was Judahs sonne immediately and Hezron was the sonne of Pharez and Carmi called also Chelubai and Caleb was the sonne of Hezron chap. 2.9 18. and Hur was the sonne of Carmi or Caleb chap. 2.19 and Shobal was the sonne of Caleb the sonne of Hur chap. 2.50 and Reaiah or Haroe chap. 2.52 was the sonne of Shobal and because this Shobals posterity were here to be more fully expressed vers 2. therefore in the first verse it is shewen briefly how he was lineally descended from Judah from hence unto the tenth chapter the families of all the severall tribes are expressed besides Zebulon and Dan and Dan some say is omitted because there was but one family of that tribe to wit the family of Hushim Gen. 46.23 But why the genealogies of these two tribes are omitted I conceive we cannot certainly say yet see what is noted afterwards chap. 7.6 Vers 3. And these were of the father of Etam c. It is not expressed who was this father of Etam that is this father of the inhabitants of Etam onely by the last words of the fourth verse it is clear that both he and his sonnes were of the posterity of Hur and perhaps by Shobal the sonne of Caleb the sonne of Hur as those were mentioned in the former verses for in the latter end of the fourth verse with reference to that which went before it is said These are the sonnes of Hur the first-born of Ephratah that is the first born of Caleb by his wife Ephratah chap. 2.19 the father of Beth-lehem for he was the grandfather of Salmah who was the father of the inhabitants of Beth-lehem chap. 2.50 51. Vers 5. And Ashur the father of Tekoa had two wives c. This Ashur was the posthumus sonne of Hezron born of his wife Abiah after Hezron was dead chap. 2.24 Vers 8. And Coz begat Anub and Zobebah and the families of Aharhel c. It is not expressed here who was the father of this Coz but by the joyning of these words to those that went before it may seem that he was the sonne of Helah or Ethnan the last mentioned in the former verse and so of the posterity of Ashur Vers 9. And Jabez was more honourable then his brethren c. Jabez is here mentioned as the father of one of the forenamed families of Aharhel Vers 11. And Chelub the brother of Shuah begat Mehir c. This Chelub is as I conceive added as another head of the families of Aharhel mentioned vers 8. Vers 12. These are the men of Recah That is these sonnes of Chelub were the inhabitants of Rechah Vers 13. And the sonnes of Kenaz Othniel c. It is not expressed whose sonne Kenaz was but probably it may be thought by the adding of this to that which went before that he was the sonne of Chelub vers 11. Vers 14. And Meonothai begat Ophrah Who was also as it seems the sonne of Othniel as was also Hathath mentioned in the former verse And Seraiah begat Joab the father of the valley of Charashim c. Or craftsmen which stood in the confines of Judah and Benjamin See Neh. 11.31 35. Vers 15. And the sonnes of Caleb the sonne of Jephunneh c. Who was the sonne of Kenaz or at least of his posterity and therefore called the Kenezite Numb 32.12 Vers 16. And the sonnes of Jehaleleel Ziph and Zipha Tyria and Asareel And Jehaleleel was also it seems the sonne of Kenaz mentioned the last in the foregoing verse Vers 17. And the sonnes of Ezra were Jether c. The sonne as it seems of Asareel And she bare Miriam c. To wit the wife of Ezra Vers 18. And his wife Jehudijah bare Jered c. This was a second wife of Ezra And these are the sonnes of Bithiah the daughter of Pharaoh which Mered took c. The sonnes of Ezra being named here we have next expressed the sonnes of Mered who was one of Ezra's sonnes vers 17. He had it seems also two wives the first Bithiah the daughter of Pharaoh as here it is expressed the second Hodiah the sister of Maham vers 19. and by these Mered had the father of Keilah the Garmite and Eshtemoa the Maachathite vers 19. This I conceive is the plainest exposition of this intricate place Vers 20. And the sonnes of Shimon were Amnon and Rinnah Ben-hanan and Tilon It is not expressed whose sonne this Shimon was onely it is generally thought that he is reckoned as one of Chelubs posterity mentioned vers 11. And the sonnes of Ishi were Zoheth and Ben-zoeth This Ishi was happely the sonne of Filan before mentioned Vers 22. Who had the dominion in Moab c. It seems that in the times when the Moabites were tributaries to the kings of Judah these sonnes of Shelah before mentioned were by their appointment governours in Moab Vers 23. These were the potters and those that dwelt amongst plants and hedges there they dwelt with the king for his work That is of these sonnes of Shelah came also those that were potters and those that dwelt amongst plants and hedges that is those that were gardiners and husbandmen to the kings of Judah Vers 24. The sonnes of Simeon were Nemuel c. Because the tribe of Simeon had their inheritance assigned them within the inheritance of the children of Judah Josh 19.1 therefore is their genealogy here joyned with Judahs Here are but five sonnes of Simeon mentioned whereas Gen. 46.10 there are six mentioned which may be because happely one of them never came to be reckoned as the head of a family yea happely died without issue nor need we be troubled that their names are not the same since the Israelites had usually two or three severall names Vers 31. These were their cities unto the reigne of David Either this is added because there was in the cities of Simeon some alteration in Davids time to wit because one of these cities namely Ziklag having been in the possession of the Philistines was by Achish given to David and thenceforth being a part of the crown land of the kings of Judah it was ordinarily reckoned one of Judahs cities or else onely to expresse that even unto Davids time not excluding the times following they were esteemed the inheritance of Simeon as here is said Yet some understand this clause thus These were their cities unto the reigne of David that is so long as the kingdome of Judah remained in Davids posterity to wit untill the captivity of Babylon Vers 32. And
their villages were c. That is their towns or cities unwalled Vers 34. And Meshobab and Jamlech c. These are mentioned because they were in their time great men and because of that particular exploit they did vers 39 40 c. though it be not expressed from which of his sonnes they descended Vers 41. And these written by name came in the dayes of Hezekiah king of Judah and smote their tents c. To wit the tents of the children of Ham that is the Canaanites that dwelt there before vers 40. and so the posterity of Simeon dwelt in their room This must needs be done in the beginning of Hezekiahs reigne for in the sixth yeare of his reigne the ten tribes were carried away captive 2. Kings 18.10 11. And at the end of three years they took it even in the sixth yeare of Hezekiah that is the ninth yeare of Hoshea king of Israel Samaria was taken And the king of Assyria did carry away Israel unto Assyria So that it seems they did not long enjoy these their new conquests unlesse happely this new colony of the tribe of Simeon were part of that small remnant of the ten tribes that were not carried away and that happely because they dwelt farre up in the kingdome of Judah but remained in the land even in the dayes of Josiah Hezekiahs grandchild whence is that 2. Chron. 24 9. And when they came to Hilkiah the high Priest they delivered the money that was brought into the house of God which the Levites that kept the doore had gathered of the hand of Manasseh and Ephraim and of all the remnant of Israel and of all Judah and Benjamin and they returned to Jerusalem CHAP. V. Vers 1. HE was the first born but forasmuch as he defiled his fathers bed his birth-right was given unto the sonnes of Joseph c. Because it might be questioned why the genealogy of Reuben was not first set down who was Jacobs first-born sonne this clause is inserted wherein two reasons are given why Judahs genealogy was first set down and not Reubens the first because though Reuben was Jacobs first-born yet for his incest with his fathers concubine he lost his birth-right and it was given to the sonnes of Joseph Gen. 48.5 who was the eldest sonne of Rachel that should have been his first wife concerning which see the note there the other because the genealogie was not to be reckoned after the birth right that is either as it was Reubens by nature or as it was the sonnes of Joseph by Jacobs gift to wit in regard of a double portion of inheritance but Judahs genealogy was to have the preheminence because the tribe of Judah had alwayes the honour of being esteemed the chief of the tribes Judah prevailed above his brethren and of him came the chief ruler to wit David and his successours kings of Judah yea at last Christ also the promised Messiah of whom David was a type Vers 4. The sonnes of Joel Shemaiah his sonne c. Amongst the posterity of Reuben Joel is here particularly mentioned because of him Beerah descended v. 6. who was the prince of the Reubenites at the time of the captivity and then amongst others carried away captive Whose sonne Joel was it is not expressed onely it is thought most probable that he was of the stock of Hanoch Reubens eldest sonne because Beerah who descended from him was Prince of the Reubenites at the time of the captivity Vers 7. And his brethren by their families when the genealogie of their generations was reckoned were the chief Ieiel and Zechariah c. That is the chief of the rest of the Reubenites his brethren when the genealogy of their generations was reckoned to wit either in the dayes of Jotham vers 17. or rather at the captivity were Jeiel and Zechariah and Bela the three heads happely then living of the other three families of the Reubenites descended of Pallu Hezron and Carmi. Vers 8. Who dwelt in Aroer c. That is the Reubenites before mentioned Vers 10. And in the dayes of Saul they made warre with the Hagarites c. That is the Ishmaelites the posterity of Abraham by Hagar and the Gadites and half tribe of Manasseh joyned with them in this warre vers 18 19. The sonnes of Reuben and the Gadites and half the tribe of Manasseh of valiant men men able to bear buckler and sword and to shoot with bow and skilfull in warre were foure and fourty thousand seven hundred and threescore that went out to the warre And they made war with the Hagarites with Jetur and Nephish and Nodab Vers 12. Joel the chief and Shaphan the next c. These were heads either of severall families or houses in the tribe of Gad either at the time of the captivity or in the dayes of Jotham ver 17. when they were reckoned by their genealogies Vers 14. These are the children of Abihail the sonne of Huri c. That is the seven before mentioned were of the stock of Abihail who was the sonne of Huri c. Vers 16. And they dwelt in Gilead in Bashan c. But how then was all Bashan given unto the half tribe of Manasseh Deut. 3.13 And the rest of Gilead and all Bashan being the kingdome of Og gave I unto the half tribe of Manasseh all the region of Argob with all Bashan which was called the land of giants I answer that it was all that Bashan that was the kingdome of Og that was given to them but it seems some other part of the countrey adjoyning which was not of Ogs kingdome was also called Bashan wherein the Gadites dwelt or the Manassites had all Bashan that is all in a manner Vers 17. All these were reckoned by genealogies in the dayes of Jotham king of Judah and in the dayes of Jeroboam king of Israel That is towards the latter end of the reigne of Jeroboam the second when Jotham the sonne of Uzziah governed the kingdome because his father was stricken with leprosie 2. Kings 15.1 5. or else the words may be meant of two severall times when the genealogies of the Israelites were taken and reckoned one in the dayes of Jeroboam the other in the dayes of Jotham Vers 19. And they made warre with the Hagarites with Jetur and Nephish and Nodab Which were severall families or plantations of the Ishmaelites or Hagarites as is evident Gen. 25.15 Vers 24. And these were the heads of the house of their fathers even Epher c. See the note above ver 12. CHAP. VI. Vers 1. THe sonnes of Levi Gershon c. Levi was next in age to Reuben Simeon onely excepted whose genealogy was joyned with Judahs chap. 4.24 because they dwelt amongst the tribe of Judah and therefore is Levies genealogie next recorded for the genealogie of Gad and the half tribe of Manasseh is onely inserted with Reubens in the former chapter because they dwelt together with the Reubenites without Jordan
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 Hilâiah Who found the book of the Law in the dayes of Josiah 2. Kings 22.8 Vers 14. And Azariah begat Seraiah c. Seraiah was the high priest whom Nebuchadnezzar slew see 2. Kings 25.18 21. He was also the father or grand-father of Ezra Ezra 7.1 Now after these things in the reigne of Artaxerxes king of Persia Ezra the sonne of Seraiah the sonne of Azariah the sonne of Hilkiah c. and then Jehozadak his sonne was the father of Josuah who was so famous at the return of the Jews and the rebuilding of the Temple Hag. 1.1 In the second yeare of Darius the king in the sixth moneth in the first day of the moneth came the word of the Lord by Haggai the Prophet unto Zerubbabel the sonne of Shealtiel governour of Judah and to Josuah the sonne of Josedech the high priest Vers 19. And these are the families of the Levites according to their fathers That is of these before named were the severall families of the Levites called to wit the family of the Libnites c. Vers 20. Of Gershom Libni his sonne Jahath his sonne Zimmah his sonne c. Here follows a catalogue of those that were successively the Heads both of the Gershonites Kohathites and Merarites perhaps unto the dayes of David who did dispose of the Levites into new orders and whereas Zimmah is here said to be the sonne of Jahath thereby is meant that he was his grandchild for Shimei was the sonne of Jahath and Zimmah the sonne of Shimei vers 42 43. Vers 25. And the sonnes of Elkanah Amasai and Ahimoth The sonnes of Elkanah are here more particularly expressed because from him descended that Elkanah who was the father of Samuel Vers 26. As for Elkanah the sonnes of Elkanah Zophai his sonne c. This is another Elkanah who was the sonne of Mahath and grandchild of Amasai mentioned in the former verse as is evident vers 35 36. Vers 27. Jeroham his sonne Elkanah his sonne The father of Samuel Vers 31. And these are they whom David set over the service of song in the house of the Lord c. That is these are they that David made chief in the three quires of singers after the Ark had rest that is after it was brought to Davids house for before it was removed from one place to another to wit these mentioned in the sequel of this chapter Heman of the Kohathites ver 33. who was the chief and therefore had the middle quire and Asaph who stood on Hemans right hand v. 39. and was of the Gershonites and Ethan who was also called Jeduthun chap. 25.1 and was of the Merarites and stood on Hemans left hand ver 44. These were in their times famous men as being the chief singers and withall Prophets and pen-men of some of the Psalmes 2. Chron. 29.30 Moreover Hezekiah the king and the princes commanded the Levites to sing praise unto the Lord with the words of David and of Asaph the seer Vers 33. Heman a singer the sonne of Joel the sonne of Shemuel That is Samuel for Heman was Samuels grandchild Vers 50. And these are the sonnes of Aaron Eleazar his sonne Phinehas his sonne c. By occasion of the mention that is made of the severall offices and imployments of the priests in the foregoing verse the catalogue of the sonnes of Eleazar is here again set down unto the dayes of David by whom the priests were divided into foure severall orders Vers 57. And to the sonnes of Aaron they gave the cities of Judah c. And Simeon Josh 21.9 And they gave out of the tribe of the children of Judah and out of the tribe of the children of Simeon these cities which are here mentioned by name Vers 60. All their cities throughout their families were thirteen cities To wit the eleven here mentioned and Ain in Judahs portion and Gibeon in Benjamins which are reckoned amongst the rest Josh 21.16 17. but
are not here mentioned Vers 61. And unto the sonnes of Kohath which were left of the family of that tribe were cities given out of the half tribe c. That is to the rest of the sonnes of Kohath to wit those that were not of the priests the sonnes of Aaron there were cities given out of the half tribe of Manasseh that was placed within Jordan yea and by lot there were given them in all ten cities to wit foure out of the tribe of Ephraim and foure out of the tribe of Dan and two out of the half tribe of Manasseh most of which are expressed by name vers 67 c. and more fully Josh 21.21 Vers 65. And they gave by lot these cities which are called by their names To wit above ver 57 c. Vers 66. And the residue of the families of the sonnes of Kohath had cities c. Here the cities that were given to the rest of the Kohathites are expressed also by name which were before spoken of ver 61. as they are also Josh 21.20 though indeed many of the names there and here differ concerning which see the notes there Vers 69. And Aijalon with her suburbs c. These were given them out of the tribe of Dan as also Eltekeh and Gibbethon which are not here mentioned Josh 21.23 24. CHAP. VII Vers 1. NOw the sonnes of Issachar were Tola and Puah Jashub c. This Puah and Jashub we called Phuvah and Job Gen. 46.13 Having before set down the genealogies of Reuben Simeon Levi and Judah Issachars is next here related because Issachar was Jacobs next sonne by Leah Vers 2. Whose number was in the dayes of David two and twenty thousand and six hundred To wit when he appointed Joab to number the people 2. Sam. 24.1 Vers 3. And the sonnes of Uzzi Izrahiah and the sonnes of Izrahiah Michael and Obadiah and Joel Ishiah five That is there were five descended of Uzzi to wit Izrahiah and his foure sonnes Vers 4. And with them by their generations after the house of their fathers were bands of souldiers c. Hereby it is evident that there were six and thirty thousand men of the posterity of Uzzi alone so that the two and twenty thousand six hundred mentioned before vers 2. was the number of the posterity of Tola by his other sonnes Uzzi being excepted whose posterity are here numbred by themselves as being more then all the rest together Vers 5. And their brethren among all the families of Issachar were men of might c. That is all the children of Issachar together were fourescore and seven thousand men of might when Joab numbred them Vers 6. The sonnes of Benjamin Bela and Becher and Jodiael three Jediael is called Ashbel Gen. 46.21 Zebulun was the sixth sonne of Leah born next after Issachar but neither Zebuluns nor Dans genealogie is at all here mentioned perhaps because at the return of the people out of Babylon when it is thought that Ezra wrote this book their genealogies were not found Benjamins genealogy is therefore next inserted who was the sonne of Rachel yet here are but onely three of Benjamins ten sonnes mentioned perhaps because the posterity of these onely were numbred when Joab numbred the people vers 2. Vers 12. Shuppim also and Huppim c. That is these also were of Benjamins posterity Vers 13. The sonnes of Naphtali Jahziel and Guni and Jezer and Shallum the sonnes of Bilhah That is the grand-children for Bilhah Rachels handmaid was the mother of Naphtali whose sonnes these were Vers 14. The sonnes of Manasseh Ashriel whom she bare c. There was an Ashriel that was the sonne or one of the posterity of Gilead Numb 26.30 31. These are the sonnes of Gilead of Jeezer the family of the Jeezerites of Helek the family of the Helekites And of Asriel the family of the Asrielites and of Shechem the family of the Shechemites either therefore this was another Ashriel the immediate sonne of Manasseh by his wife whereas Machir was Manassehs sonne by his concubine the Aramitesse or else Ashriel is here reckoned onely as one of the posterity of Manasseh whom she bare that is either the wife of Gilead or the wife of Hepher the mother of Zelophehad and thence it follows vers 15. that Zelophehad who was the sonne of Hepher the sonne of Gilead Num. 27.1 was the second that is the second sonne of Hepher the younger brother of Ashriel And if we thus take Ashriel for one of the posterity of Gilead the sonne of Machir then we must understand that the following words But his concubine the Aramitesse bare Machir c. are onely added to shew that this Ashriel and the rest afterward mentioned were not the posterity of Manasseh by his wife but by his concubine the Aramitesse Vers 17. These were the sonnes of Gilead c. To wit Ashriel and Zelophehad above mentioned but not Peresh and Sheresh and his posteritie the last here mentioned for they were the sonnes of Machir by Maachah and so the brethren of Gilead Vers 18. And his sister Hammoleketh bare Ishhad c. That is Gileads sister Vers 19. And the sonnes of Shemida were Ahian c. And Shemida was also the sonne or of the stock of Gilead see Numb 26.30 32. Vers 21. Whom the men of Gath that were born in that land slew c. Either this must be referred to all those before named vers 20. the sonnes of Ephraim Shuthelah and Bered his sonne and Tahath his sonne c. to wit as taking them all to be the severall sonnes of Ephraim namely that Shuthelah vers 20. was the sonne of Ephraim and so also Bered who seems to be mentioned as the sonne of Shuthelah was another sonne of Ephraim and Tahath another and so on forward who were all slain by the men of Gath when the Israelites were in Egypt or else if this seems not so probable because then Ephraim should have two sonnes called Shuthelah and two called Tahath then though those in the twentieth verse be taken as severall generations to wit that Shuthelah was the sonne of Ephraim and Bered his grandchild and Tahath his grandchild and so forward yet Zabad the first mentioned vers 21. must be reckoned another sonne of Ephraim and Shuthelah and Ezer and Elead his grandchildren whom the men of Gath slew or thirdly if all those before mentioned be reckoned as severall succeeding generations to wit that Shuthelah the sonne of Ephraim begat Bered and Bered Tahath and Tahath Eladah and Eladah Tahath and Tahath Zabad and Zabad Shuthelah and Ezer and Elead then the words whom the men of Gath slew c. must be referred onely to some of the former of these here mentioned or fourthly that which follows vers 22. And Ephraim their father mourned many dayes and his brethren came to comfort him must be meant of Zabad who was called also Ephraim perhaps onely because he was the head of that tribe
by art and made them castles and put captains in them some of which were perhaps his sonnes whom he dispersed unto every fenced citie throughout Judah and Benjamin vers 23. And he dealt wisely and dispersed all his children throughout all the countreys of Judah and Benjamin unto every fenced citie Vers 12. And in every citie he put shields and spears That is weapons both for defence and offence Vers 14. For Jeroboam and his sonnes had cast them off from executing the priests office unto the Lord. To wit by forbidding them to go up to Jerusalem to execute the priests office in the Temple as by the Law they were enjoyned and this is ascribed not onely to Jeroboam but also to his sonnes because he used them as his instruments in restraining them from going up to sacrifice at the Temple having happely given them the charge and command of the fenced cities as Rehoboam did his sonnes vers 23. Vers 15. And he ordained him priests for the high places and for the devils and for the calves which he had made Hereby it appears that Jeroboam set up other idols besides his golden calves in which he pretended the worship of the true God and why he said in them to have served devils see Levit. 17.7 Vers 17. So they strengthened the kingdome of Judah and made Rehoboam the sonne of Solomon strong three years That is by the accesse of these Levites and others of the ten tribes the kingdome of Judah was strengthened and so continued three years Indeed till the fifth yeare Shishak invaded not the land of Judah chap. 12.2 But in the fourth yeare they began to corrupt themselves and because so soon as they forsook God God also forsook them therefore even then are they counted as a weakned people their defence being then departed from them as was evident in the preparations which Shishak immediately made against them For three years they walked in the way of David and Solomon To wit before his fall and after his repentance for by this place amongst others it appears that Solomon before his death repented him of his idolatry and turned unto the Lord though he could not so soon purge the land of those idolatrous monuments which himself had raised as it was with Manasseh chap. 33.18 For it is not likely that the beginning of Rehoboams reigne would have been David-like if Solomon had died and left the kingdome in so corrupt a condition Yet some conceive that Solomon is here joyned with David because himself continued incorrupt from idolatry though he suffered high places to be set up for his wives Vers 18 And Rehoboam took him Mahalath the daughter of Jeremoth c. Though Rehoboam had eighteen wives vers 21. yet three of them onely are expressed by name the third because he had by her Abijah who succeeded him in the throne and the first two onely to make way to the mention of the third because he married them first and then afterward took the third to wife to wit Maachah the daughter of Abishalom the mother of Abijah Concerning whom see the notes 1. Kings 15.2 Vers 22. And Rehoboam made Abijah the sonne of Maachah the chief to be ruler among his brethren c. That is he gave him the preheminency in all respects above his brethren as intending that he should succeed him in the throne Now if he were not his eldest sonne unlesse he had expresse direction for this from God it was doubtlesse against that Law Deut. 21.15 Vers 23. And he dealt wisely and dispersed all his children throughout all the countreys of Judah and Benjamin unto every fenced citie The wisdome and pollicie of Rehoboam in dispersing his other sonnes into the severall fenced cities in the out-skirts of his kingdome was this that hereby they were kept either from variance amongst themselves or from consulting together against their brother Abijah and perhaps under a pretence of honouring them with the charge of those places were little better then prisoners there under the eye of some that were appointed to watch over them for indeed otherwise there would have been little policie in putting the strong places of the kingdome into their hands to which purpose also it was as I conceive that the better to content them he allowed them most liberall and princely maintenance in all regards which is implyed in the following clause he gave them victualls in abundance CHAP. XII Vers 1. ANd it came to passe when Rehoboam had established the kingdome c. See the notes for these two verses 1. Kings 14.22 and 25. Vers 7. They humbled themselves therefore I will not destroy them c. This humiliation of Rehoboams and so it is likely of his Princes too proceeded onely from a base slavish fear of the wrath that he saw was coming upon him and therefore it said after this that he did evil because he prepared not his heart to seek the Lord yet so farre did the Lord regard this that he resolved so farre or so long to deliver them that he would not now utterly destroy Jerusalem and the Temple by the hand of Shishak as he did afterward in a like case with Ahab 1. Kings 21.27 Concerning which see the notes there Vers 8. Neverthelesse they shall be his servants c. That is they shall become tributaries to the king of Egypt upon which condition it seems Shishak rendred up to Rehoboam the cities which he had taken that they may know my service saith the Lord and the service of the kingdomes of the countreys that is that they may know how much better it had been to have served me then by sin to bring themselves into bondage to other nations which indeed they had cause to complain of as Isaiah 26.13 O Lord other lords besides thee have had dominion over us Vers 9. So Shishak king of Egypt came up against Jerusalem and took away the treasures of the house of the Lord c. Not the holy vessels but the treasures of the Temple and the treasures of the kings house which were yielded it seems for the ransome of Jerusalem and those other cities which he had taken Vers 12. And also in Judah things went well That is after this time things began again to prosper and go well with the kingdome of Judah But some reade it as in the margin and yet in Judah there was good things and then it is added as another reason why God did not utterly destroy Jerusalem at this time to wit because there were some in Judah that feared God and continued constant in that way of his worship which he had prescribed for that which is said vers 1. that he forsook the Law of the Lord and all Israel with him must be understood onely of the generality of the people that all in a manner had corrupted themselves Vers 15. And there were warres between Rehoboam and Jeroboam continually See 1. Kings 12.24 CHAP. XIII Vers 1. NOw in the eighteenth
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
concerning some particular passages which happely they had observed the day before in the expounding of the Law amongst which I conceive one main thing was concerning the keeping of the feast of Tabernacles whereof happely Ezra the day before had purposely spoken to instruct the people because that feast was now nigh at hand for so much seems to be implyed vers 14. And the found written in the Law which the Lord had commanded by Moses that the children of Israel should dwell in booths in the feast of the seventh moneth Vers 16. And in the street of the water-gate and in the street of the gate of Ephraim That is the gate whereat they went out that were to go to the tribe of Ephraim the meaning is that they built them booths all over the citie from the one end of the citie to the other or in all the streets that were near to the Temple Vers 17. For since the dayes of Joshua the sonne of Nun unto that day had not the children of Israel done so That is from Joshuas time till then they had not kept this feast in such a solemne manner with such celebration and devotion as it was kept now Joshuas time is mentioned not the time of Moses because happely till Joshua brought them into the land of Canaan they kept not this feast it was a memoriall of their dwelling in booths as they passed through the wildernesse out of Egypt See Levit. 23.42 43. and therefore till they were come into Canaan and had left dwelling in tabernacles and booths there needed no memoriall of it but now that this feast so expressely commanded by God should be utterly disused and neglected from Joshua till then a matter of a thousand years in the times of so many godly princes and priests is methinks altogether improbable besides it is manifest that in Zerubbabels time at the peoples first coming out of Babylon which was long before this they kept this feast Ezra 3.4 They kept also the feast of tabernacles c. and therefore the meaning of these words must needs be this onely that from the dayes of Joshua till then they had not kept this feast so that is with such devotion and solemnitie Wherein the difference was it is hard to say yet one particular seems to be that which is expressed in the following verse namely that all the seven dayes day after day the prople met together and had the Law read and expounded to them whereas formerly because the first and last dayes were onely appointed to be more solemne convocations and great holy dayes whereon they might do no work Levit. 23.35 36. their manner it seems had been to assemble the people and reade the word onely on the first and last dayes which was now reformed and the word was reade all the seven dayes though the first and last were kept more solemnely as the great holy dayes of the feast as one of them is called John 7.37 The last and great day of the feast so much seems implyed vers 18. Also day by day from the first day unto the last day he read in the book of the Law of God and they kept the feast seven dayes c. and to this some adde also that they had never before built themselves booths upon the tops of their homes as now they had done as is expressely noted before vers 16. CHAP. IX Vers 1. NOw in the twenty and fourth day of this moneth the children of Israel were assembled with fasting c. To wit the next day but one after the solemnity of the feast of tabernacles was ended for the last and great day of the feast was the two and twentieth day of this moneth seeing they were so carefull according to the Law to keep the feast of trumpets on the first day of this moneth and the feast of tabernacles on the fifteenth day chap. 8.1 2. 14. it is likely also that they omitted not to keep the day of atonement enjoyned by the same Law which was a publick fast day whereon they were to afflict their souls and was to be kept on the 10. day of this moneth Lev. 23.27 some five dayes before the feast of tabernacles began but yet having had the Law day by day all the feast of tabernacle-expounded to them chap. 8.18 and finding thereby how grievously they had sinned and how farre short they were still from that which God required them to be they resolved to keep a publick fast before the people now assembled at Jerusalem were departed thence onely affording them one day to prepare themselves for it wherein they would bewail their sinnes seek to God for mercy and make a solemne covenant with God having first separated themselves from their strange wives and their children whereof it seems they were particularly convinced by the reading of the Law as is implyed in the following words vers 2. Vers 2. And the seed of Israel separated themselves from all strangers That is from their strange wives and the children they had by them This is again repeated chap. 13.3 When they had heard the Law they separated from Israel all the mixt multitude yea some conceive that that which is before related concerning the Jews putting away their strange wives at the perswasion of Ezra was done now Ezra being still living as is noted in the former chapter vers 2. but of this see the note Ezra 10 Vers 3. And they stood up in their place and read in the book of the law c. That is the whole congregations stood up in their severall places and then the priests and Levites read in the law of God one fourth part of the day and prayed and praised God another fourth part The day consisted among the Jews of twelve houres John 11.9 Are there not twelve houres in the day the first three houres were allotted to the morning sacrifice the three last to the evening sacrifice and the other two fourth parts were allotted to these duties of Gods worship and service Vers 4. Then stood up upon the stairs of the Levites Jeshua and Bani c. The people being divided it seems into eight severall congregations accordingly these eight Levites stood up each of them upon a scaffold or pulpit erected in their severall assemblies and prayed unto the Lord and stirred up the people to joyn with them in praising God as is expressed in the following verse for those there mentioned are the same that are here named though three of them are there called by other names for Bunni Bani and Chenani are there called Hashabniah and Hodijah and Pethahiah Vers 6. Thou hast made heaven the heaven of heavens c. See 1. Kings 8.27 And the host of heaven worshipeth thee Not the Angels onely but the sunne moon and starres c. are said to worship God because in their kind they honour him by being subject to his will and command Vers 20. Thou gavest also thy good spirit c. To wit
against them in the watches That is they were also imployed in other services of the Temple successively in their severall courses Vers 10. And Jeshua begat Joiakim Joiakim also begat Eliashib The names of the high priests from their coming out of Babylon to the ruine of that Persian Monarchy are here inserted amongst other reasons no doubt because in those dayes the years of the Hebrews common-wealth were noted by the years of the high priest for kings they had none as in former ages and as for this Joiakim the sonne of Jeshua and father of Eliashib he was happely the same that is often mentioned in the Apocryphall story of Judith see Judith 4.6 and was doubtlesse the high priest in or about the time when Artaxerxes sent Ezra to Jerusalem Ezra 7.1 for Eliashib his sonne who succeeded him was high priest when Nehemiah came first to Jerusalem with commission to build the walls of Jerusalem for he then built the sheep-gate c. chap. 3.1 Then Eliashib the high priest rose up with his brethren the priests and they built the sheep-gate c. though afterward Nehemiah being with Artaxerxes in Persia he did very grossely misdemean himself in his place lodging Tobiah to whom he was allyed by mariage as also to Sanballat chap. 13.28 in the very chambers of the Temple chap. 13.4 5. Before this Eliashib the priest having the oversight of the chambers of the house of our God was allied unto Tobiah and he prepared for him a great chamber c. Vers 11. And Joiada begat Jonathan and Jonathan begat Jaddua This Joiada Jonathan and Jaddua were doubtlosse high priests in the times of those kings of Persia that succeeded Artaxerxes Longimanus whose cup-bearer Nehemiah was to wit Darius Nothus Artaxerxes Mnemon Artaxerxes Ochus Arses and Darius the last called Codomanus who lost the Empire to Alexander the great for as Josephus reports this Jaddua it was that met Alexander the great in his pontificall robes when he came against Jerusalem with the glory of whose presence that great conquerour was so stricken that he granted the Jews all and more than they desired Nor needs it seem strange that Nehemiah should live to see so many successions of high priests for happely he was very young when he was Artaxerxes cup-bearer and secondly happely Jaddua who lived in Alexanders time was not yet high priest when Nehemiah wrote this but was onely added to the rest because he was to succeed his father Jonathan and thirdly God doth usually grant long life to those whom he raiseth up to be great instruments of good to his Church But however it may well be which others say that this clause was inserted after Nehemiahs death by some other holy man of God Vers 12. And in the dayes of Joiakim were priests the chief of the fathers of Seraiah Meraiah c. That is Meraiah was the head or chief of that order in the dayes of Jehoiakim of which Seraiah was head or chief vers 1. in the dayes of Jeshua and so we must understand all the rest that are named in this second catalogue Vers 17. Of Miniamim of Moadiah Piltai The meaning of this clause is either that Piltai was the head of both these families or else that he was the head of the family of Miniamin who was descended of Moadiah Vers 22. The Levites in the dayes of Eliashib Joiada and Johanan and Jaddua were recorded c. Having set down in the ten foregoing verses who were the chief priests in the dayes of Joiakim the sonne of Jeshua here we are told that both the chief Levites and priests in the dayes of the following high priests to wit Eliashib Joiada and Johanan the same that is before called Jonathan vers 11. and Jaddua even to the reigne of Darius the Persian that is Darius Codomanus the last Persian king who was vanquished by Alexander the great were recorded which is as if it had been said being recorded elsewhere there is no need of repeating them here again Now because Jaddua is here again mentioned it is thought by some that this verse was also inserted after the death of Nehemiah Vers 23. The sonnes of Levi the chief of the fathers were written in the book of the Chronicles c. Here we are told where the names of the chief Levites before mentioned are recorded untill the dayes of Johanan or Jonathan the sonne that is the grandchild of Eliashib vers 11. and because many of them lived also in the dayes of Jaddua in the foregoing verse he also is mentioned namely in the book of the Chronicles which whether it be meant of the Scripture Chronicles or no it is hard to say Vers 24. And the chief of the Levites c. To wit in the dayes of Joiakim for so it is expressed vers 26. These were in the dayes of Joiakim the sonne of Jeshua c. Vers 27. And at the dedication of the wall of Jerusalem they sought the Levites c. For as at their first taking possession of any new built house they used to dedicate it with feasting prayer and praising God as it is noted Deut. 20.1 whence is that title of Psalme 30. A Psalme and song at the dedication of Davids house so now they resolved to keep a solemn festivity for the dedication of the walls of Jerusalem to wit with praying to God that he would blesse them and make them a means of safety to his holy city and with praising God with Psalmes of joy and thanksgiving the rather because the walls were so miraculously finished in so short a time maugre all the opposition of their enemies Vers 30. And purified the people and the gates and the wall To wit by sprinkling upon them the water of purifying as also by praying and praising God as in the former note Vers 31. Then I brought up the princes of Judah upon the wall c. Viz. together with the Levites and many of the people as is expressed vers 38. and then being altogether in one place Nehemiah appointed two great companies of them that gave thanks that is he divided them into two companies in the one company was Ezra who went formost vers 36. with whom went those Levites and priests mentioned vers 32. c. to the end of the 36. verse with half of the princes vers 32. yea and half of the people vers 38. in the other company was Nehemiah vers 38. and the other half both of the princes and people vers 38 40. and likewise those priests and Levites mentioned vers 41.42 And then being thus divided Ezra and his company turned on the right hand toward the dung-gate Nehemiah and his company to the left toward the tower of the furnaces vers 38. and so met both at last in the Temple vers 40. which was in the west of the citie whence it seems they began on the east-side Concerning the severall gates here mentioned see the severall notes on the second and
of the Church and people of God and that she preferred their welfare before any thing that concerned her self CHAP. V. Vers 1. THen sang Deborah and Barak the sonne of Abinoam c. Deborah is first named here because she was a prophetesse and as upon this ground it is probably thought the composer of this song and in every respect the chief in this businesse as we see in the former chapter yet with her Barak is joyned too who as he was the chief Commander in the victory gotten so he was also one of the prime in singing Gods praises and he being of the tribe of Naphtali we have in this sweet song one instance of the accomplishment of that prophecy of Jacob concerning the tribe of Naphtali though it were not intended of this onely to wit that this tribe should give goodly words Gen. 49.21 Naphtali is a hind let loose he giveth goodly words Vers 2. Praise ye the Lord for the avenging of Israel when the people willingly offered themselves Principally hereby are meant those of the tribe of Zebulun and Naphtali of whom Baraks army did chiefly consist though such of the other tribes as did put too their helping hand are not excluded and these are said to have offered themselves willingly because they did readily yield to follow Barak when he called them together though he had no authority to constrain them to take up arms God working their hearts thereto to whom therefore the praise is principally given Praise ye the Lord for the avenging of Israel when the people willingly offered themselves Vers 3. Heare O ye kings give eare O ye princes c. Deborah undertaking in this song to ascribe to the Lord the glory of that victory which she and Barak had gotten over Sisera to shew what a glorious work God had therein done for his people in the first place in a poeticall strain she calls upon kings and princes to hearken to her Heare O ye kings give eare O ye princes thereby onely to imply that in the ecstasie of her joy she could be glad if all the kings and princes of the earth could heare what she had now to say concerning this great work which God had done for his Israel and she addresseth her speech particularly to kings and princes First because they are most ready to ascribe to themselves the glory which is due to the Lord onely and secondly because they are wont in their pride to oppresse others and to think they may do whatsoever they please and therefore she desired they might know what God had done to Jabin and Sisera and so beware of provoking God by oppressing others as these had done Vers 4. Lord when thou wentest out of Seir when thou marchest out of the field of Edom the earth trembled c. The most of Expositours understand this to be a poeticall expression of the terrours werewith the neighbouring nations were affrighted when the Lord carried the Israelites from the borders of Edom towards the land of Canaan to wit that there was then a trembling on every side so that not men onely but even the heavens and mountains and hills seemed to tremble and melt away and that even as Sinai trembled and shook at the Lords coming down upon it when the Law was given for to that end they conceive the melting or shaking of Sinai is mentioned vers 5. The mountains melted from before the Lord even that Sinai before the Lord God of Israel to wit by way of similitude so when the Lord in a pillar of fire marched before the Israelites against the Amorites the neighbouring nations were terribly amazed the Lord casting such a fear upon them as if the earth had trembled and great storms and tempests intermixt with thunder and lightnings had been showred down from the clouds yea as if the mountains had melted c. according to that Deut. 2.24 25. Rise ye up take your journey and passe over the river Arnon c. This day will I begin to put the dread of thee and the fear of thee upon the nations that are under the whole heavens who shall hear report of thee and shall tremble and be in anguish because of thee But I rather conceive that it is to be understood of those thunders lightnings earthquakes tempests and such other terrible expressions of Gods majestie wherein he manifested himself unto his people at the giving of the Law for then he is also said to come from Seir Deut. 33.2 And he said The Lord came down from Sinai and rose up from Seir unto them he shined forth from mount Paran and he came with ten thousand of saints from his right hand went a fiery Law for them and the shaking of Sinai we see is expressely mentioned vers 5. The mountains melted from before the Lord even that Sinai before the Lord God of Israel as it is also Psal 68.7 8. O God when thou wentest forth before thy people when thou didst march through the wildernesse Selah The earth shook the heavens also dropped at the presence of God even Sinai it self was moved at the presence of God the God of Israel and though there be no mention of the clouds dropping water at the giving of the Law yet there is of thunders and lightnings which are usually accompanied with violent showers But why should Deborah mention this here I answer first because Gods entring into covenant with them is the ground of all that he doth for his people and secondly because she would the better expresse how terrible God had been now to their adversaries by comparing the terrours of this day with those when the Law was given on mount Sinai and to intimate that God continued to do the same things still for his people that he had done for them from their first coming out of Egypt Vers 6. In the dayes of Shamgar the sonne of Anath in the dayes of Jael the high-wayes were unoccupied c. That is even from the death of Ehud whom Shamgar succeeded though he was a worthy champion and did miraculously avenge the Israelites upon the Philistines unto this present time wherein Jael lived though she were a woman of an heroicall spirit and one that grieved to see the poore people of God so miserably oppressed as was evident by that which she had now done for them the land was held in miserable desolation the people not daring to travell in the high-wayes nor to dwell in the villages but onely in the walled cities whither they all fled to secure themselves till God was pleased by me a poore woman to set on foot this work of their deliverance Vers 8. They chose new gods then was warre in the gates That is then was there warre in every city the Lord letting loose the neighbouring nations to make warre against the severall cities of Israel because they were corrupted with their idolatry Because a great part of the strength of their cities was in their gates therefore
third chapters of this book Vers 44. And at that time were some appointed over the chambers for the treatreasures for the offerings for the first fruits c. Which the people had newly covenanted to bring in yearely according to the law for the priests and Levites Vers 47. And the Levites sanctified them unto the children of Aaron That is the tithe of their tithes the Levites set apart for the priests CHAP. XIII Vers 1. ON that day they read in the book of Moses c. This I conceive hath not reference to that which is immediately before related concerning the dedication of the walls of Jerusalem for the walls were begun to be built within a while after Nehemiahs first coming to Jerusalem and were finished within two moneths or lesse chap. 6.15 nor is it likely that it was long after ere the walls were dedicated but rather to the day whereon they sealed the covenant whereof he had spoken before in the ninth and tenth chapters when upon reading of the law amongst other evils this also concerning their marriages with heathens and the joyning of their children to the congregation of the Lord was discovered and reformed by separating all the mixed multitude from the children of Israel as is noted before chap. 9.2 and here repeated again vers 3. and this as it seems by that which follows vers 4 5 6. was about the two and thirtieth yeare of Artaxerxes some twelve years after Nehemiahs first coming to Jerusalem when having been with Artaxerxes in Persia he returned again to Jerusalem and reformed such abuses as in the time of his absence were crept in amongst them see the note chap. 2.1 and chap. 5.14 And therein was written that the Ammonite and Moabite should not come into the congregation c. No nor their children unto the tenth generation Deut. 23.1.3 concerning which see the notes there And though there were many passages in Moses law that were against the polluting of the seed of Israel by mariages with the nations about them yet this is here alledged concerning the Ammonites and Moabites rather then any other because it did so expressely discover the great sinne of Eliashib mentioned afterwards vers 4.5 in joyning himself in affinity with Tobiah who is often called the servant the Ammonite yea and honouring him so farre as to allot him a chamber in the very Temple Vers 3. They separated from Israel all the mixed multitude This is added to aggravate the sinne of Eliashib the high priest related in the following verses who was so farre from a sincere desire to reform this abuse discovered by the law that notwithstanding the people did unanimously separate all the mixed multitude from the children of Israel yet he immediately after Nehemiah was gone into Persia which was vers 6. in the thirty second yeare of Artaxerxes reigne received Tobiah amongst them yea and gave him a lodging in the very Temple howeuer he had happely dissembled these his purposes so long as Nehemiah abode in Jerusalem Vers 4. And before this Eliashib the priest having the oversight of the chamber of the house of our God was allied unto Tobiah That is before this reading of the law and the reformation thereupon following mentioned in the former verses Vers 5. And he had prepared for him a great chamber where afore time they laid the meat-offerings c To wit not when he was first allyed to Tobiah but long after when Nehemiah was gone into Persia vers 6. However he carried the matter when Nehemiah being then present upon the reading of the law the people separated from Israel all the mixed multitude vers 3. yet so soon as Nehemiah was gone into Persia in the thirty second yeare of Artaxerxes reigne Eliashib discovered himself preparing that is making ready and furnishing for his friend and ally Tobiah the Ammonite a great chamber even in the chambers of the Temple which was done it seems by laying many chambers into one the partitions being taken down as may be gathered from vers 9. where it is said that Nehemiah having cast out Tobiahs houshold-stuffe caused the chambers to be cleansed Vers 6. For in the two and thirtieth yeare of Artaxerxes king of Babylon came I unto the king c. Twelve years after his first coming to Jerusalem which was in the twentieth yeare of Artaxerxes chap. 2.1 Vers 9. Then I commanded and they cleansed the chambers To wit by casting out the houshold-stuffe of Tobiah and happely by sprinkling them with the water of purifying because they had been polluted and profaned by the lodging of strangers therein that were not of the seed of Israel Vers 10. And I perceived that the portion of the Levites had not been given them The people had not long since by covenant with God bound themselves to the contrary chap. 10.35 c. but it seems out of indignation against Eliashib for lodging Tobiah in the treasuries of the Temple and because they feared thereupon that what they brought thither was diverted some other way and not imployed as it ought to be they wholly forbare to bring in the Levites portions as they had formerly done Vers 11. Then contended I with the rulers and said Why is the house of God forsaken They had said before when they made that solemn covenant with God We will not forsake the house of our God chap. 10.39 and now therefore Nehemiah upbraids them as it were with their own words and condemnes them out of their own mouthes Why is the house of God forsaken Vers 14. Remember me O my God concerning this and wipe not out my good deeds c. He brags not but prayes not claiming any thing of merit as due in justice but producing the good which through the grace of God he had done he beggs of God to remember him in goodnesse and mercy to accept of these his endeavours to serve him according to the sincerity of his heart and not to reject them because of his many failings as is more fully expressed vers 22. Remember me O my God concerning this also and spare me according to the greatnesse of thy mercy yea herein also he intimates that he knew well enough that perhaps from men he should have no thanks but he sought not the praise of men if it proved so he beseeched the Lord however to remember him and then he had his desire Vers 15. In those dayes saw I in Judah some treading winepresses on the sabbath c. Which was also contrary to their former promise when they solemnly renewed their covenant with God chap. 10.31 Vers 16. There dwelt men of Tyre also therein which brought fish and all manner of ware and sold on the sabbath c. Keeping their very markets upon the sabbath dayes and this they did too which is added in the last words as a great aggravation of their sinnes in Jerusalem that is even in the city Jerusalem which God had chosen to himself for his habitation Vers