to wit the tenth of tithes Numb 18.26 Thus speak unto the Levites and say unto them when ye take of the children of Israel tithes which I have given you from them for your inheritance then ye shall offer up an heave-offering of it for the Lord even a tenth part of the tithe yea perhaps one of the priests the sonnes of Aaron was alwayes to be present when the Levites received the tithes of the people as a witnesse that the priests portion was faithfully set out for them Vers 39. And we will not forsake the house of our God That is we will not fail to frequent the Temple to serve the Lord there and we will not leave it destitute of any requisite provision for the service there to be performed CHAP. XI Vers 1. ANd the rulers of tbe people dwelt at Jerusalem the rest of the people also cast lots c. Because there were not found enough in Jerusalem for the inhabiting and defence of the city and people were loth to dwell there because the neighbours round about did exceedingly envie the glory of this city and were continually plotting some mischief against it to the great perill of the inhabitants and secondly because withall as there was more safety so also there was more profit in dwelling elsewhere therefore one chief businesse that Nehemiah had to do at this assembly of the people was after he had numbred them to chuse out a sufficient number of the people to dwell there see chap. 7.3 4 5. which to avoid all exception was done by lot The chief rulers of the people of their own accord settled themselves to dwell as reason indeed required in this chief city of the kingdome but for the people the tenth part of them were chosen by lot onely there were some that did voluntarily offer themselves to dwell there vers 2. and this taking of one in ten to dwell in Jerusalem some Expositours look upon also as a shadow of the paucity of those that shall be received to dwell in the heavenly Jerusalem to wit that scarce one in ten even of those that professe themselves Gods people shall dwell there according to that Isaiah 6.13 But yet in it shall be a tenth c. and Jerem. 3.14 I will take you one of a city and two of a family and I will bring you to Zion Vers 2. And the people blessed all the men that willingly offered themselves to dwell at Jerusalem That is they commended them for it and desired the Lord to blesse and prosper them Vers 3. Now these are the chief of the province that dwelt in Jerusalem To wit that were chosen now by lot to dwell there In 1. Chron. 9. there is another catalogue of them wherein more are mentioned then are mentioned here But it seems in that both those that were chosen by lot and those that voluntarily offered themselves to dwell there are set down here onely those that were chosen by lot Vers 4. And at Jerusalem dwelt certain of the children of Judah and of the children of Benjamin Because Jerusalem stood partly in Judah and partly in Benjamin therefore those that were chosen by lot to dwell there were of those two tribes yet there were some also of Ephraim and Manasseh that dwelt there 1. Chron. 9.3 which were doubtlesse of those that voluntarily profered themselves Vers 5. And Maaseiah the sonne of Baruch c. Concerning this catalogue of those that dwelt at Jerusalem see 1. Chron. 9.5 6. Vers 9. Second over the city That is next in place and government after Joel afore-mentioned Vers 16. And Shabbethai and Jozabad of the chief of the Levites had the oversight of the outward businesse of the house of God That is such businesses as appertained to the Temple but were to be done abroad not in the Temple as the providing of those things as were to be bought with the money that was collected c. see 1. Chron. 26.29 Vers 17. The sonne of Asaph was the principall to begin the thanksgiving in prayer That is the principall of the singers that used to begin the Psalmes when they sung and praised God Vers 19. Akkub Talmon and their brethren that kept the gates were an hundred seventy two See 1. Chron. 9.17 22. Vers 23. For it was the kings commandment concerning them that a certain portion should be for the singers c. That is the king of Persia had commanded that a certain allowance should every day be given them out of the kings treasure this may have reference to the decree of Darius Ezra 6.9 10. or that of Artaxerxes Ezra 7.23 24. or happely to some new directions given by him to Nehemiah at his coming to Jerusalem Some reade these words thus that it was the kings commandment concerning them that a sure ordinance should be for the singers and so they understand it either of David that he had established it as a sure ordinance that the singers should praise the Lord in the Temple every day or else of Artaxerxes that he had ordained that according to the ancient custome the singers should every day perform this service Vers 24. And Pethahiah the sonne of Meshezabel c. was at the kings hand in all matters concerning the people That is the king of Persia made use of him in all things he gave in charge concerning the people as happely to gather the kings allowance for the Temple to receive the peoples petitions and it may be to assist the governour in matter of judgement Vers 36. And of the Levites were divisions in Judah and in Benjamin That is besides the Levites that dwelt at Jerusalem there were some of them also allowed to dwell in severall towns and cities of Judah that they might teach the people the law of God in their severall divisions CHAP. XII Vers 1. NOw these are the priests and the Levites that went up with Zerubbabel c. Nehemiah intending here to relate with what solemnity they kept the dedication of the new built walls of Jerusalem and how the priests and Leuites were imployed herein first he sets down their ancestours to wit who were the chief priests and Levites in the dayes of Jeshua the high priest and that came with Zerubbabel and Ezra or immediately after him from Babylon into the land of Judea and then secondly who were the chief priests and Levites in the daies of Joiakim the high priest the sonne of Jeshua c. vers 12. Now by the chief of the priests is doubtlesse meant in both these catalogues the heads of the severall divisions of the priests that did in their turns wait upon the service of the Temple but then seeing there were twenty foure courses or orders of the priests established by David 1. Chron. 24.7 why there should be here but two and twenty mentioned in the first catalogue and but twenty in the second vers 12. I find not any probable reason given by Expositours Vers 9. Their brethren were over
you to inherit and when he giveth you rest from all your enemies round about so that you dwell in safety Then there shall be a place which the Lord your God shall chuse to cause his name to dwell there thither shall ye bring all that I command you your burnt offerings and your sacrifices your tithes and the heave offering of your hands and all your choice vows which ye vow unto the Lord c. and here the Tabernacle continued unto the dayes of Samuel to wit above three hundred years And the land was subdued before them That is the land about Shiloh was subdued and the inhabitants driven out of it and those that dwelt further off were so stricken with the terrour of God that they durst not stirre to molest the Israelites Vers 2. And there remained among the children of Israel seven tribes which had not yet received their inheritance It may seem strange that the Israelites having begun in Gilgal to divide the land by lot went not on in that work but having drawn three lots which fell to Judah Ephraim and Manasseh gave over and intermitted this work and that as it seems a long time for so much is evident by Joshua his expostulation with them vers 3. though it be not expressely said how long it was How long saith he are you slack to go to possesse the land c. why they did this no reason is given in the text But this by Expositours is thought the most probable reason to wit that the other tribes perceiving what a large circuit of land was given to Judah out of which indeed more then the portion of one tribe was afterward taken see chap. 19.9 they began to murmure as supposing that there would not be left an equall share for them and the rather because they heard the sonnes of Joseph already complain and therefore pretending that there could not be any equall division made when the remote parts were no better known to them as being yet in the enemies possession they desired some stay of the work till they had further prevailed and might know the land they were to divide better then yet they could do And thus the work being put off for a time by degrees they began to mind it no more till Joshua finding them shamefully remisse urged them to set upon it again and for their better satisfaction to send forth men to search the land Vers 4. Give out from among you three men of each tribe c. To wit not onely of the seven tribes mentioned vers 2. but also of Judah Ephraim and Manasseh lest if these searchers should conceive that it was fit somewhat should be taken from those that had their lots already they might otherwise complain of partialitie in those that were sent to search the land As for the work that these men were to do namely to describe the land according to the inheritance of them it is meant doubtlesse of some catalogue they were to bring of the severall countreys and parts of the land that were not yet divided with the severall cities and towns and villages that were in each of them that so accordingly they might the better divide it into so many parts Vers 5. Judah shall abide on their coasts on the south c. The meaning of this is onely that the tribe of Judah and the sonnes of Ioseph Ephraim and Manasseh should continue seated the one on the South the other on the North in that part of the land wherein the lots that were drawn for them in Gilgal fell and not that they should have still the same quantity of land that was at first assigned them for we see afterward that the tribe of Simeon had their portion assigned them out of that which was at first in the lot of Iudah chap. 19.9 Vers 6. Ye shall therefore describe the land into seven parts and bring the descrition hither to me that I may cast lots here for you before the Lord our God This some say was spoken to the men that were chosen to describe the land But I conceive it might as well be spoken to the whole assembly to whom hitherto Ioshua had directed his speech Ye shall therefore describe the land into seven parts and bring the description c. that is ye shall take order that by the men you send out the land be described into seven parts and then that the description thereof be brought to me However the mention he makes in the last words of the account they were to give of what they had done before the Lord in the tabernacle was doubtlesse to intimate how carefull the men that were sent had need to be diligently and carefully to carry themselves in this great charge that was imposed upon them Vers 9. And the men went and passed through the land and described it by cities into seven parts c. They might use some likely means to prevent danger when they searched the countreys of their enraged enemies perhaps they divided themselves and went not all together they might also go under pretence of negotiation and it may be disguised that they might not seem Isralites But doubtlesse the astonishment and fear wherewith God had stricken the inhabitants upon the Israelites late victories were the best means of their safety and by their preservation in this dangerous service we may well think their brethren were much encouraged to set upon the getting of the remainder of the land into their possession Vers 11. And the lot of the tribe of the children of Benjamin came up c. Thus had Benjamin the honour of having the first lot amongst the seven tribes and was by Gods providence seated the very next to his brethren Ephraim and Manasseh who likewise were of Rachel and had also the royall city of Ierusalem within his borders where God dwelt in his holy Temple wherein that was accomplished which Moses prophesied of this tribe Deut. 33.12 And of Benjamin he said The beloved of the Lord shall dwell in safety by him and the Lord shall cover him all the day long and he shall dwell between his shoulders Vers 12. And their border on the North was from Jordan c. This North border of Benjamin is the same with the South border of the sonnes of Ioseph described before chap. 16.1 concerning which therefore see the notes there Vers 14. And the border was drawn thence and compassed the corner of the sea southward c. Here begins the Western border of Benjamins portion for here the line turns from North to South and fetching a compasse about an inlet or creek of the sea goeth on southward till it comes to Kirjath-baal in Iudahs portion called by the Israelites to suppresse the name of their idol-god Kirjath-jearim Vers 15. And the south quarter was from the end of Kirjath-jearim c. See chap. 15.5 6. where you shall find the same to be made the north border of Judah onely that line is drawn
basons 2. Chron. 4.8 It is expressed that there were an hundred basons CHAP. VIII Vers 1. THen Solomon assembled the Elders of Israel c. To wit to attend upon the ark when it was removed out of the City of David which is Zion where it had been ever since David brought it thither 2 Sam. 6.12 of which see the note there unto the Temple which Solomon had now built in mount Moriah for by this personall attendance both of Princes and people upon the ark they did acknowledge the Lord of whose presente the ark was a type to be the God and Lord of Israel and themselves his servants A great question indeed it is how it can be said here that the ark was carried out of Sion that it might be placed in the Temple seeing ordinarily in the Scripture Sion is spoken of as the place where God dwelt in his Temple amongst his people as Psal 78.68.69 where it is said that God chose the tribe of Judah the mount Zion which he loved and he built his Sanctuary like high places c. and Esa 8.18 where God is called the Lord of hosts that dwelleth in mount Zion and so in many other places But for this we must know that to speak properly and in a strict sence the Temple was not built in mount Sion but in mount Moriah 2. Chron. 3.1 therefore it is said here that the ark was carried out of the citie of David which is Zion into the Temple but because the whole citie of Jerusalem is usually called Sion and mount Sion from that mount which was a chief part of it thence it is that the Temple Gods dwelling place is so usually said to have been in Sion Vers 2. And all the men of Israel assembled themselves unto king Solomon at the feast c. That is at the time when they were from all parts of the land to assemble themselves together to keep the feast in the moneth of Ethanim which is the seventh moneth By the feast is meant as is most probably held by the most of Interpreters the feast of tabernacles which began the 15 day of the seventh moneth Levit. 23.34 and was indeed the chief feast of this moneth as being one of those three feasts whereto all the males of Israel were bound to resort yet it must needs be that the people assembled at least the heads of the tribes and the chief of the fathers seven or eight dayes before the feast of tabernacles for the feast of tabernacles was kept from the fifteenth to the end of the two and twentieth day and on the three and twentieth day Solomon dismissed the people 2. Chron. 7.10 And on the three and twentieth day of this seventh moneth he sent the people away unto their tents so that the seven dayes which he kept for the dedication of the temple whereof mention is made vers 65. of this chapter and 2. Chron. 7.9 were before the feast of tabernacles yet if they were the seven dayes immediately foregoing the feast of tabernacles which was on the fifteenth day of the moneth doubtlesse the tenth day was excepted which was the day wherein they afflicted their souls with fasting Levit 23.27 and therefore not likely to have been one of the dayes of this festivitie of the Temples dedication now whereas it may be objected that till the eight moneth the Temple was not finished chap. 6.38 And in the eleventh yeare in the moneth Bul which is the eight moneth was the house finished to this I answer that the dedication therefore was doubtlesse in the seventh moneth of the following yeare that moneth being chosen for the peoples convenience who were then to assemble themselves to keep the feast of Tabernacles and that in the interim there might be time for the drying of the walls and to make all things ready for the dedication of it Vers 3. And the priests took up the ark In 2. Chron. 5.4 it is and the Levites took up the ark but that is onely because the priests also were of the tribe of Levi. Vers 4. And they brought up the ark of the Lord and the tabernacle of the congregation c. To wit that which was made by Moses which onely was called the tabernacle of the congregation this had been hitherto in Gibeon 2. Chron. 1.3 but was now removed thence with all the holy vessels thereof and laid up in the treasuries of the Temple not onely because they had been consecrated to God but also to make sure that the Temple should now be the onely place of Gods worship Vers 5. Sacrificing sheep and oxen that could not be told nor numbred for multitude To wit when they were going in a solemn manner before the ark to remove it from the citie of David into the Temple and therefore perhaps in the same manner too that was observed by David when he removed the ark from the house of Obed Edom 2. Sam. 6.13 And it was so that when they that bare the ark of the Lord had gone six paces he sacrificed oxen and fatlings Vers 8. And they drew out the staves that the ends of the staves were seen out in the holy place c. Some conceive the meaning of this hard place is this to wit that they drew out the staves quite out of the rings of the ark thereby to signifie that the ark was now to be removed no more and so the staves being laid upon the ground in the fore part of the Sanctuary their foure ends or heads might be seen as one went out of the holy place into the most holy but out of that place they were never seen because the ark was never removed but it is hard to make this exposition agree with the words the most approved exposition therefore is this when they had set the ark in his place behind the Cherubims to wit the two great Cherubims which Solomon had made neither the ark nor the staves could be seen but then they drew out the staves eastward that so though the ark was not seen yet the end of the staves might be seen to put them in mind of the ark which was behind the wings of the Cherubims for by this means the ends of the staves were seen out in the holy place before the oracle that is in that part of the most holy place which was before the ark which was more especially called the oracle and they were not seen without that is they were not seen out of the ark they that were before the oracle in the most holy place might discern by the ends of the staves that they were in the ark as it is expressed 2. Chron. 5.9 And they drew out the staves of the ark that the ends of the staves were seen from the ark before the oracle but the staves were never seen out of the ark for that was against Gods Law Exod. 25.15 The staves shall be in the rings of the ark they shall not be taken from it
this order prescribed here by Joshua for the peoples marching about the citie was formerly given him in charge by the Lord though it be not there expressed However very observable is the peoples readinesse in obeying his command which makes it to me most probable that Joshua had told them what the Lord had imparted to him concerning the falling of the citie wall which they believing the rather because of the miracle they had so lately seen of the dividing of Jordan were the readier to do what Joshua enjoyned them and thence is that which the Apostle saith Heb. 11.30 By faith the walls of Jericho fell down after they were compassed about seven dayes It is questioned by some why those Israelites were armed that went before the ark seeing the wall was to fall of it self But this scruple is altogether causelesse for it was fit they should be armed for their own defence and the defence of the ark in case the inhabitants should sally out upon them and besides they were to go up upon the citie to destroy the inhabitants so soon as ever the wall was fallen and their going armed beforehand did testifie that they believed what God had said herein and were ready to execute the Lords command The greatest difficulty in these words is who are here meant by the rereward that came after the ark Some hold that this is meant of the tribes of Dan Asher and Naphtali and that because Numb 10.25 their camp is called the rereward and used alwayes as the Israelites travelled through the wildernesse to march in the rere which order they conceive was here observed for the greater pomp and state But yet because the words seem so plainly to imply that all the people that were armed went before the ark Let him that is armed passe on before the ark of the Lord vers 7. and here again the armed men went before the priests that blew with the trumpets therefore it may seem more probable which others say that by rereward here is meant the remainder of the people that were not armed Vers 16. Joshua said unto the people Shout c. The following reason for the Lord hath given you the citie shows the ground why this shouting was enjoyned them to wit first to strike the hearts of the men of Jericho with fear secondly to testifie their faith in Gods promise and their joyfull assurance that now the citie should be delivered up unto them and thirdly to encourage one another in the following assault Vers 17. And the city shall be accursed even it and all that are therein to the Lord. This Joshua received in charge from the Lord though it were not formerly expressed as is evident 1. Kings 16.34 In his dayes did Hiel the Bethelite build Jericho he laid the foundation in Abiram his first-born and set up the gates thereof in his youngest sonne Segub according to the word of the Lord which he spake by Joshua the sonne of Nun. And by Joshua no doubt this charge was given to the people before the time when they were to shout but here it is inserted vvhen it vvas to be put in execution to make vvay to the follovving story of Achans transgression chap. 7. Why this citie vvas thus destroyed rather then the other cities vve need not enquire since it is enough that it pleased God so to appoint But probably tvvo reasons may be given first that hereby the other inhabitants might be vvarned not to stand out against God or if they did to render them the more inexcusable and secondly that it might be offered to the divine justice as a kind of first-fruits as the words implie the citie shall be accursed to the Lord thereby acknowledging that the whole land was his but that he was pleased to give it them As concerning things accursed or devoted see the notes upon Levit. 27.28 Vers 19. But all the silver and gold and vessels of brasse and iron are consecrated unto the Lord. Under these we may probably conceive that all other metalls are comprehended and happely they were made to passe through the fire ere they were brought into the Lords treasurie as those were Num. 31.22 23. Onely the gold the silver the brasse the iron the tinne and the lead Every thing that may abide the fire ye shall make it go through the fire and it shall be clean concerning their images of gold and silver there is no question to be made but that either they were melted and so brought into the treasurie or else utterly wafted with the things in the citie according to that law Deut. 7.25 The graven images of their gods shall ye burn with fire thou shalt not desire the silver or gold that is on them nor take it unto thee lest thou be snared therein for it is an abomination to the Lord thy God Vers 20. The wall fell down flat so that the people went up into the citie c. Thus God without the help of the Israelites beat down the walls of Jericho wherein the Israelites were to have no part of the spoil See the former note upon vers 5. Vers 23. And they brought out all her kindred and left them without the camp of Israel That is having fetched Rahab her kindred and all she had out of her house they carried them to some place without their camp and there they left them And thus both the Israelites testified what an esteem they had of the holinesse of their camp where God was pleased to dwell amongst them and withall Rahab and her kindred were hereby taught to acknowledge bewail and forsake the impuritie of their gentile condition and were kept as aliens from the common-wealth of Israel till they had made profession of their desire to imbrace the religion and faith of Israel and were cleansed from their former pollutions according to the Law Numb 31.19 And do ye abide without the camp seven dayes whosoever hath killed any person and whosoever hath touched any slain purifie both your selves and your captives on the third day and on the seventh day Vers 24. And they burnt the citie with fire and all that was therein It might well in reason have been very grievous to the people to destroy such goodly houses wherein they might so conveniently have seated themselves and the whole prey and spoil of so fair a citie which might so greatly have enriched them But herein is noted their observable obedience at present to the Lords command not a man of them offering to meddle with one jot of the spoil save onely Achan of whose sacriledge we have the relation in the following chapter Vers 26. Cursed be the man before the Lord that riseth up and buildeth this citie Jericho God would have the ruines of this town remain as a perpetuall monument of the power of God shewed both in his severitie against this idolatrous citie and his mercie to his people and therefore Joshua is by the Lord appointed to curse him that should
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
had fought against the former king of Moab and taken all his land out of his hand even unto Arnon which might be the ground of that challenge which the king of the Ammonites made to this land Judg. 11.13 And the king of the children of Ammon answered unto the messengers of Jephthah because Israel took away my land when they came up out of Egypt from Arnon even unto Jabbok and unto Jordan now therefore restore those lands again peaceably For otherwise the Israelites were forbidden to take any part of the Ammonites land away from them Deut. 2.19 And when thou comest nigh to the children of Ammon distresse them not nor meddle with them Vers 26. And from Heshbon unto Ramath-mizpeh c. Called Ramoth in Gilead chap. 20.8 Vers 29. And Moses gave inheritance unto the half tribe of Manasseh See the note upon Num. 32.33 Vers 30. And all the towns of Jair which are in Bashan threescore cities See the note upon Num. 32.41 Vers 31. And half Gilead and Ashtaroth and Edrei cities of the kingdome of Og in Bashan were pertaining unto the children of Machir the sonne of Manasseh See Num. 32.39 Even unto the one half of the children of Machir by their families For Manasseh had onely one sonne to wit Machir whose sonnes had their inheritance half within Jordan and half without Vers 33. But unto the tribe of Levi Moses gave not any inheritance See the note above upon verse 14. CHAP. XIIII Vers 1. WHich Eleazar the Priest and Joshua the sonne of Nun and the heads of the fathers of the tribes of the children of Israel distributed for inheritance unto them Who were chosen by the Lord and expressed by name Num. 34.17 See the note upon that place Vers 2. By lot was their inheritance c. For the manner how this was done see the note upon Num. 26.55 Onely the place where they should have their portion was divided by lot and afterward the quantitie of their severall portions was laid out by Joshua Eleazar and the heads of the tribes according as the tribe was more or fewer in number the first being done by casting of lots to prevent all murmurings and discontents and to make it the more evident that the prophesies both of Jacob and Moses concerning the severall inheritances of the tribes were from God Vers 4. For the children of Joseph were two tribes c. This is added to shew how there were still nine tribes and an half remaining amongst whom the land was to be divided notwithstanding the Levites were not reckoned amongst them See also the note Gen 48.5 Vers 6. Then the children of Judah came unto Joshua in Gilgal and Caleb c. It is evident by this place that they began the division of Canaan in Gilgal though they finished it afterwards in Shiloh chap. 18.1 6. and that because the Tabernacle was at present in Gilgal and it was fit this work should be done in the presence of God both that it might be done the more reverently and religiously and that hereby they might be put in mind that it was the Lord their God that would reach forth unto each tribe the lot which he had assigned for their portion Now when they were met together about this great businesse it is said here that Caleb who is called the sonne of Jephunneh the Kenezite because he was descended from Kenaz of the tribe of Judah 1. Chron. 4.13 15. and to distinguish him from another Caleb who was the sonne of Hezron 1. Chron. 2.18 came to Joshua to demand that portion of the land by way of speciall priviledge which God had long since promised him and because many of his tribe that is of the chief men of his tribe went along with him to wit to countenance him and to further him in his suit both in regard that Caleb was a man of great eminency in their tribe and also that the whole tribe were to be in some sort gainers by this extraordinary portion conferred upon him therefore it is said in the first place that the children of Judah came unto Joshua and then afterwards that Caleb attended thus with the chief elders of Judah propounded to Joshua the businesse about which they came Thou knowest the thing that the Lord said unto Moses the man of God concerning me and thee in Kadesh-barnea It is much questioned by Expositours what the thing is that the Lord said unto Moses concerning Caleb and Ioshua which Caleb here means Some hold that so far as it concerns Caleb it is meant of that particular promise which afterwards he doth plainly expresse vers 9. to wit that Hebron and the land adjoyning should be his inheritance and for Ioshua they say it is meant of some such like particular promise that was then also made to him though it be not expressed in the story as happely that he should succeed Moses in the government of Israel or that he should chuse what city or portion in the land he pleased to be his peculiar inheritance and this they judge the more probable First because it is not likely but that he dealing faithfully in the answer they returned concerning the land which they had searched as well as Caleb the Lord also rewarded him by some speciall promise as well as Caleb and Secondly because it is expressely said chap. 19.50 that according to the word of the Lord they gave him the citie which he asked even Timnath-serah in mount Ephraim Again others hold that the thing here meant that the Lord said to Moses both concerning Caleb and Ioshua is that mentioned Num. 14.30 Doubtlesse ye shall not come into the land concerning which I sware to make you dwell therein save Caleb the sonne of Jephunneh and Joshua the sonne of Nun. But all things considered I conceive it most probable that Caleb spake this indefinitely of every thing which the Lord had spoken to Moses concerning Ioshua and Caleb to wit that he doubted not but Ioshua knew well what God had said to Moses in Kadesh-barnea concerning them both when they returned thither from searching the land and so by affirming this in generall he makes way to the propounding of that particular promise vers 9. which God had made to him that Hebron and the countrey adjoyning should be his inheritance concerning which it was necessary that he should appeal to Joshuas knowledge because there were none else now living that could be witnesses of it and in propounding this introduction to that which he had further to say he calls Moses the man of God that what God had promised by Moses his speciall servant might be the more regarded by them Thou knowest saith he the thing that the Lord said unto Moses the man of God concerning thee and me in Kadesh-barnea Vers 7. Fourtie yeares old was I when Moses the servant of the Lord sent me from Kadesh-barnea See the note chap. 11.18 And I brought him word again as it was in mine heart That
was anointed king at Jerusalem 1. Kings 1.9 49. by the valley of the sonne of Hinnom unto the south-side of the city Jebus which was afterwards called Jerusalem not the fort of Sion for that was more south-ward in Judahs portion but the city it self which by that means was shut out of Judahs lot and left in the portion of Benjamin see the following note upon verse 63. Vers 9. And the border was drawn to Baalah which is Kirjath-jearim Called Kirjath-baal verse 60. and chap. 18.14 Vers 10. And the border compassed from Baalah west-ward unto mount Seir c. That is having before fetched a compasse north-ward it now turned west-ward unto mount Seir which was not that in the land of Idumea but another of that name Vers 12. And the west-border was to the great sea and the coast thereof See chap. 13.23 Vers 14. And Caleb drove thence the three sonnes of Anak c. That is from the mountains about Hebron See the note upon chap. 11.21 Vers 15. He came up thence to the inhabitants of Debir c. There was a Debir taken before by Joshua chap. 10.38 39. but that which Joshua took I conceive was not this which lay so near to Hebron which Caleb now took but that mentioned above vers 7. in the borders of Judah and much nearer to Jordan whence it is happely that Joshua is said to have taken that in his return towards Gilgal chap. 10.38 and that here this city is expressely said to be that city which was formerly called Kirjath-sepher to distinguish it from Debir taken by Joshua Vers 16. He that smiteth Kirjath-sepher and taketh it to him will I give Achsah my daughter to wife That is I will give my consent that he shall have my daughter we cannot hence inferre that he might lawfully force upon his daughter what husband he pleased for this he speaks as taking it for granted that his daughter would be guided by him Vers 17. And Othniel the sonne of Kenaz the brother of Caleb took it This was that Othniel which was afterwards the judge of Israel Judg. 3.9 And when the children of Israel cryed unto the Lord the Lord raysed up a deliverer to the children of Israel who delivered them even Othniel the sonne of Kenaz Calebs younger brother and happely for this exploit he became first famous amongst the Israelites and we may well think that this story is here inserted chiefly for his sake by brother here may be meant kinsman and so be referred to Othniel that he was the brother that is the near kinsman of Caleb but because of that word younger added Judg. 1.13 Othniel the sonne of Kenaz Calebs younger brother and so again Judg. 3.9 I conceive this word brother is to be referred to Kenaz that he was the father of Othniel and the brother of Caleb for though Caleb was the sonne or grandchild of Kenaz and thence called a Kenezite chap. 14.16 yet he might have a Kenaz to his brother too Vers 18. And it came to passe as she came unto him that she moved him to ask of her father a field c. This following passage concerning the enlarging of Achsahs dowry by a portion of land which her father gave her may well be added to shew how Caleb prized Othniel because of this his taking Debir It came to passe saith the text as she came unto him that is as she was going from her fathers to her husbands family she moved him to ask of her father a field that is taking the opportunity of her being now to leave her father for then the affections of fathers are wont to be moved towards their daughters she perswaded her husband to ask a field of her father to wit over and above that which he had already given her as an encrease of her dowry For Caleb had sonnes 1. Chron. 4.15 and in this case it is clear they might not give away any part of their inheritance from their sonnes to their daughters Numb 27.8 9. If a man die and have no sonne then ye shall cause his inheritance to passe unto his daughter And if he have no daughter then ye shall give his inheritance unto his brethren and therefore we must know that the land which Caleb had already given his daughter and which she further now desired of him was to be given her onely as a dowry for term of life or till the yeare of Jubile Being it seems not content with that portion of land which her father had already given her vers 19. she moved her husband to ask or for so also the words may be understood she moved her husband that she might ask another field to wit as an enlargement of her dowry And she lighted off her asse and Caleb said unto her What wouldest thou We may two severall wayes understand this which is here said concerning Achsah Calebs daughter that she lighted off her asse for either the meaning may be that when they had set her upon an asse that she might ride home with her husband Othniel to his house she slipped down again as in discontent and seeming to be unwilling to go with her husband to wit because her husband had not as she had moved him desired of her father an enlargement of her dowry and so thereupon her father demanded of her what wouldest thou as perceiving that she was discontented and desirous to know what it was that troubled her Or else that having desired her husband as they were riding away from her fathers house to make sute to her father for another field to be added to what he had already given her when she perceived that he was loth to do it or perswaded her rather to undertake it her self she lighted off her asse as addressing her self to make her request to her father which her father perceiving demanded of her presently what she would have Vers 19. Who answered Give me a blessing for thou hast given me a south land give me also springs of water To intimate that the portion of land which he had given her was dry and not well watered she calls it a south land to wit either because the southern parts of Iudahs portion were dry and barren and hence such lands were called south lands or else because the southern parts of Calebs portion in particular were such And hereupon she desires him to give her also springs of water thereby intending either merely some springs of water which might be conveyed into the south land to make it fruitfull or else some portion of land that was well watered And he gave her the upper springs and the nether springs That is some higher grounds that were well watered and some lower or which tends much to one he gave her some springs or watered grounds on each side the land he had formerly given her for a dowry both above it and below it Vers 21. And the uttermost cities of the tribe of the children of Judah toward the coast
of Edom southward were Kabzeel c. It is called Iekabzeel Neh. 11.25 Vers 32. All their cities are twenty nine with their villages There are indeed eight and thirty cities or towns named in the foregoing verses and therefore for the clearing of this some hold that because nine of these were afterwards assigned to the tribe of Simeon therefore it is said here that all the cities of Iudah in those parts were nine and twenty But the better answer I conceive is that nine and twenty of them onely were walled cities the other were the most famous towns and villages in those parts And here in this first catalogue of Iudahs cities in the Southern parts the most noted towns are expressed by name as well as the walled cities that in the following catalogues we may conceive the same to wit that there were many towns of note besides the cities there mentioned though they be not expressed by name as here they are Vers 36. Fourteen cities with their villages There are fifteen named in the foregoing verses either therefore one of them was no citie but some noted town or rather it may be very probably conceived that Gederah and Gederothaim were but one citie and therefore some reade it as it is in the margin of our bibles Gederah or Gederothaim Vers 62. And Nibshan and the citie of salt This citie might have its name The citie of salt from the salt pits that were there and the abundance of salt that was dayly made by the inhabitants of the citie Vers 63. As for the Jebusites the inhabitants of Jerusalem the children of Judah could not drive them out It is a question much argued amongst writers whether Jerusalem stood in Judahs or in Benjamins portion By many places of Scripture it seems evident that it was in Benjamins portion For in the 18. chapter of this book vers 28. it is reckoned amongst the cities that were in Benjamins lot and we see that Moses did before his death prophesie concerning Benjamin that the Temple which was in Jerusalem should be built in Benjamins portion for that is the drift of those words Deut. 33.12 And of Benjamin he said The beloved of the Lord shall dwell in safety by him and the Lord shall cover him all the day long and he shall dwell between his shoulders yea and Jer. 6.1 the inhabitants of Jerusalem are expressely called the children of Benjamin O ye children of Benjamin gather your selves to flee out of the midst of Jerusalem and Judg. 1.21 the same that is here said of the children of Judah is likewise there said of the children of Benjamin The children of Benjamin did not drive out the Jebusites the inhabitants of Jerusalem but the Jebusites dwell with the children of Benjamin in Jerusalem unto this day But now again by other places of Scripture it seems as evident that Jerusalem was in Judahs portion For first mention is here made of it as one of Judahs cities The Jebusites dwell with the children of Judah at Jerusalem unto this day and secondly Jerusalem is said to have been taken by the children of Judah Judg. 1.8 and thirdly it is reckoned as the great priviledge of the children of Judah that the Lord in his Temple dwelt amongst them Psal 78.67 68 69. Moreover he refused the Tabernacle of Joseph and chose not the tribe of Ephraim but chose the tribe of Judah the mount Sion which he loved and he built his Sanctuary like high places c. but the truth herein is that Jerusalem stood in the border of these two tribes and so was part in Judahs and part in Benjamins portion and therefore the places of Scripture before cited do not any way contradict one another the fort of Sion and some of the south skirts of the city were in Judahs portion but the greatest part of the city in Benjamins and therefore it may well be that when they went about to expell the Jebusites that dwelt there both Iudah and Benjamin joyned their forces together as Judah and Simeon did in a like case Judg. 1.3 And Judah said unto Simeon his brother Come up with me into my lot that we may fight aganst the Canaanites and I likewise will go with thee into thy lot As for that which is here said concerning Jerusalem to wit that the children of Judah could not drive out the Jebusites thence and the like we see is said concerning the children of Benjamin Judg. 1.21 we must know that the Iebusites continued in Ierusalem unto Davids time Indeed Adoni-zedek the king of Jerusalem was slain by Ioshua chap. 10.23 26. for he was one of those five kings that made warre against Gibeon though we find no mention there of his taking Ierusalem yea and it is expressely said Iudg. 1.8 that afterwards the children of Iudah took the city of Jerusalem and burnt it with fire that is some part of it Well but yet the fort of Sion which was the chief strength of Ierusalem was not at that time taken by them for that the Iebusites held till David took it 2. Sam. 5 6 7. yea and it seems that afterward the Iebusites did also by the help of this fort recover the city again at least so farre that they forced the Israelites to let the Iebusites dwell there amongst them as it is said here For in the dayes of the Iudges we see that Iebus that is Ierusalem was still inhabited by the Iebusites Iudg. 19.12 We will not turn aside hither into the city of a stranger that is not of the children of Israel saith the Levite there concerning Iebus we will passe over to Gibea But however we must not think that this which is said here that the children of Judah could not drive them out is added by way of excusing them no but rather to their shame and reproch for though the fort of Sion was a place of great strength so that when David set himself down with his army before it the Iebusites scorned him bragged that their lame and blind and impotent people should defend it against him 2. Sam. 5.6 Yet God would certainly have driven them out according to his promise had they not been wanting to themselves But they grew slothfull and faint hearted and by these and other their sinnes provoked the Lord to withdraw himself from them and so then indeed they could not drive out the inhabitants but were glad to purchase peace upon any tearms according to that Iudg. 2.20 21. And the anger of the Lord was hot against Israel and he said Because this people hath transgressed my covenant which I commanded their fathers and have not hearkned to my voice I also will not hence forth drive out any from before them of the nations which Joshua left when he died c. CHAP. XVI Vers 1. ANd the lot of the children of Joseph fell from Jordan by Jericho unto the water of Jericho on the east c. It is the opinion of some learned writers that
from east to west from the lake of Sodome to Kirjath-jearim this from the west to the east from Kirjath-jearim to the lake of Sodome concerning which see the note there Vers 18. And passed along toward the side over against Arabah north-ward and went down unto Arabah Which is called Beth-arabah chap. 15.6 Vers 21. Now the cities of the tribe of the children of Benjamin according to their families were Jericho c. It is no wonder though in severall places of Scripture we find mention made of some cities belonging to the tribe of Benjamin that are not in this Catalogue For many cities might be built in after times And besides it is probable that all the cities in Benjamins lot are not here mentioned but such onely as were requisite to be known because by them the bounds of their lot are described or for the better understanding of some other passages in the sacred history where these cities are mentioned And the like we must conceive of the catalogues that are given us in the following chapter of the cities that were in the severall lots of the other tribes CHAP. XIX Vers 1. ANd their inheritance was within the inheritance of the children of Judah That is the inheritance of the tribe of Simeon the reason whereof is given vers 9. Out of the portion of the children of Judah was the inheritance of the children of Simeon for the part of the children of Judah was too much for them therefore the children of Simeon had their inheritance within the inheritance of them It seems that they that were sent to search the land not yet divided that they might part it into seven lots for the seven remaining tribes chap. 18.4 found that the portion which Joshua and Eleazar and the other Commissioners for the dividing of the land had formerly at Gilgal assigned to the tribe of Judah was farre too large considering what they now found left for the other tribes upon this second review and therefore agreed unanimously with those said Commissioners for the dividing of the land that a whole portion for one of the tribes that had not yet their inheritance should be taken off that which was formerly given to Judah and so should make one of the lots for the seven tribes besides some other cities which they took also from Judah to be as part of another lot as is shown afterwards verse 40.41 and no doubt the children of Judah acknowledged the equitie thereof and were well contented with it and so when they came to draw the lots of the seven remaining tribes in the second place next after Benjamins came out this lot which was wholly taken out of Judahs portion for the tribe of Simeon And thus by the providence of God first there being one tribe to be seated within that portion formerly given to Judah the lot fell upon this tribe which was fewest in number of all the tribes as we may see by the account that was taken of them at the last numbring of the people Num. 26.14 and secondly this tribe of Simeon having their portion assigned them within the portion of Iudah and so being as it were intermingled with them nor having an inheritance apart by themselves that was now fulfilled which Jacob long since prophesied of them Gen. 49.7 I will divide them in Jacob and scatter them in Israel concerning which see what is noted there Vers 2. And they had in their inheritance Beer-sheba c. The bounds of this tribes portion is not described as are the bounds of most of the other tribes onely the chief cities and towns are named that were in their lot and that because their inheritance was within the inheritance of Judah whose bounds are formerly described chap. 15. As for Beersheba and Sheba that are first here mentioned they are but the longer and shorter names of one and the same city for it is said vers 6. that in this first catalogue there are thirteen cities and there are fourteen if Beersheba and Sheba be counted two severall cities and besides 1. Chron. 4.28 where these cities of the Simeonites are again reckoned up there is mention made of Beersheba onely Vers 3. And Hazar-shual and Balah and Azem c. Called Ezem 1. Chron. 4.29 as the following Eltolad is called also Tolad and Bethul Bethuel Vers 5. And Ziklag and Bethmarcaboth and Hazor-susah c. Which is called 1. Chron. 4.31 Hazar-susim as also in the following verse Bethlebaoth is called chap. 15.32 Lebaoth and in the 1. Chron. 4.31 Bethbirei and Sharuhen seems to be the same that is called Shauraim Vers 7. Ain Remmon and Ether c. Or Etam 1. Chron. 4.32 this with the rest here mentioned are there called villages and therefore are here severally reckoned by themselves Vers 9. For the part of the children of Judah was too much for them c. See the note above vers 1. Vers 10. And the border of their inheritance was Sarid c. This Sarid was the Southwest corner of Zebuluns portion from whence it is said that it went West-ward to Maralah and so to Dabbasheth which stood by the sea from whence it went Northward by the sea coast as farre as the river near Iokneam And thus having the midland sea on the West and the sea of Galilee on the East that was truly accomplished which Jacob said concerning this tribe Gen. 49.13 Zebulun shall dwell at the haven of the sea and he shall be for a haven of ships and Moses also Deut. 33.18 And of Zebulun he said Rejoyce Zebulun in thy going out c. Vers 12. And turned from Sarid eastward toward the sunne rising c. As before the western border was drawn from Sarid vers 10. so here the south border begins also at Sarid and so is carried on eastward as farre as Japhia Vers 13. And from thence passeth on along on the east to Gittah-Hepher c. That is from Japhia a city in the south-east corner of Zebuluns portion the border turns northward along by the sea of Galilee and within a while goeth up into the land as farre as Remmon and Neah where is the going out of the utmost reach of the eastern border Vers 14. And the border compasseth it on the north side to Hannathon c. This is the north border which fetcheth a compasse and so ends in the valley of Jiphthah-el Vers 15. And Idalah and Bethlehem This was not that Bethlehem where Christ was afterward born for that was in the tribe of Judah this in the tribe of Zebulun Twelve cities with their villages There are more then twelve mentioned in the foregoing verses but it seems some of them were border towns that stood in the other tribes that had their lots next to Zebuluns and but twelve of them onely were belonging to the tribe of Zebulun Vers 18. And their border was toward Jezreel c. Because Issachars portion lay between Benjamins and Zebuluns whose borders have been already described
in the utmost north-end of Canaan whence the length of the land is ordinarily described to be from the entrance of Hamath to the river of Egypt 1. Kings 8.65 See Num. 13.22 and Cinnereth was a city in the eastern parts whence the lake so often mentioned in Scripture was called the lake of Genezereth Vers 38. Nineteen cities with their villages For some of them mentioned before in drawing the border of their lot stood happely in the portion of the bordering tribes Vers 40. And the seventh lot came out for the tribe of the children of Dan. Though this tribes lot was not wholly taken out of that which was given to Judah as Simeons was yet that a part of it was is manifest by some of the cities mentioned here that chap. 15. are numbered amongst those that were at first in Judahs portion it was compassed with the sea and the borders of the other tribes formerly described and so the borders of this tribe are here omitted Vers 41. And the coast of their inheritance was Zorah and Eshtaol c. In this Zorah Samson was born Judges 13.2 and between Zorah and Eshtaol he was buried Vers 43. And Elon and Timnathah c. Whence Samson took a wife Judges 14.1 Vers 47. Therefore the children of Dan went up to fight against Leshem c. Or Laish The story we have Judges 18. This then happened after Joshuas death but here it is mentioned lest it should seem strange how the Danites came to inhabite the north parts of the land when their lot fell to them in the south parts even close by Judahs portion the reason was because being not able to drive out the Philistines out of their land they were streightned for room so went out and took Laish a city that was in Naphtalies lot though then in the Zidonians possession and transplanted a Colony thither calling it Dan from their father Dan the sonne of Jacob it stood almost in the furthest north part of the land Judges 20.1 The congregation was gathered together as one wan from Dan to Beersheba Vers 50. According to the word of the Lord they gave him the citie he asked even Timnath-serah in mount Ephraim c. To wit the word of the Lord which he spake to Moses not onely concerning Caleb but concerning Joshua for why indeed should he be left out see Iosh 14.7 to wit that he should chuse a peculiar portion to himself where he would yet it may be meant also of some direction given him by Eleazar the priest upon his inquiry of God for him However herein first was the modesty of Ioshua remarkable that he was content to stay till all the tribes had their portion ere there was any motion made of that which by way of speciall Prerogative was to be conferred upon him secondly That he was content to receive what God had promised him as by way of gift from the people he asked and they gave him the city he asked thirdly That whereas he might have chosen the fairest and goodliest city in all their tribes he chose his seat in a mountainous countrey nothing so pleasant and delightfull as many other places were yea and it seems a city that was ruinated so that he was fain to build it ere he dwelt in it for so it follows in the next words and he built the city and dwelt therein CHAP. XX. Vers 2. APpoint out for you cities of refuge c. Concerning these cities of refuge see the notes Numb 35.6 and 24 c. Vers 6. And he shall dwell in that city untill he stand before the congregation for judgement and untill the death of the high priest c. That is untill he be fetched thence to the place where the fact was done that it may be there tryed whether it were done wittingly or unwittingly so long he was to abide there however or untill the death of the high Priest if it were found that he did it unwittingly for then he was to be sent back to the city of refuge and to be kept there till the high priest dyed Concerning the mysticall reason of the man-slayers staying in the city of refuge till the death of the high priest see the note upon Num. 35.25 But to this some also do adde a literall reason to wit that hereby was implyed how hainous a fault it was to shed the bloud of a man and how displeasing to God in that the man that was but unwittingly defiled with the shedding of bloud must be thus shut up lest he should happen to come into the sight of him who did as it were represent Gods person amongst them to wit the high priest nor could be suffered to stirre from thence till he was dead Vers 8. And on the other side Jordan by Jericho eastward they assigned Bezer c. That is they confirmed and ratified these to be cities of refuge without Jordan which Moses himself had formerly chosen and set apart for that use See Deut. 4.41 42 43. CHAP. XXI Vers 1. THen came near the heads of the fathers of the Levites unto Eleazar the priest c. It was doubtles immediately after they had made an end of dividing the land that the Levites came thus to Eleazer and the rest of the Commissioners to receive from them the cities which God had appointed to be set apart for their dwelling For first it is not probable that there was any delay which might move the Levites to challenge their right and secondly it is as improbable that the Israelites did first settle themselves in these cities and then were afterwards put out to give way to the Levites Vers 2. The Lord commanded by the hand of Moses to give us cities to dwell in c. See the notes upon Numb 35.2 c. Vers 4. And the lot came out for the familie of the Kohathites God had expressed the number of cities that were to be given them to wit fourty eight Numb 35.7 So all the cities which ye shall give to the Levites shall be fourty and eight cities he had also given them directions to take these cities out of each tribe some according as their proportion was greater or lesser and therefore the Commissioners for the dividing of the land made choice no doubt of these cities as in their wisdome they found them most convenient for the Levites and for the people and then having divided the cities they had chosen into foure parts one for the priests a second for the Levites of Kohaths familie a third for the Gershonites and a fourth for the Merarites then was it at last decided in which of the tribes the priests should be placed and so of the rest or at least of those cities which were judged convenient they took the number agreed upon by lot See vers 11. And the children of Aaron the priest which were of the Levites had by lot out of the tribe of Judah c. Thus by Gods speciall providence the
priests were seated partly in the tribe of Judah where the Temple was afterwards to be built and partly in the two bordering tribes of Simeon and Benjamin and so whilst they shall approve their piety and devotion to the service of God in being content to leave their dwellings to go up unto Jerusalem in their turns to attend upon the service of God yet withall God provides for their ease that their journeys might not be over long and burthensome to them As for their assigning as it is here said of thirteen cities to the priests herein God and the governours of Israel had respect unto succeeding times when the posterity of Aaron should be encreased for at present there were but a few priests not enough to inhabit the half part of one city but in the mean time they were given them for their possession which they might dispose of according to the right they had in them For that they might so do and that the cities of the Levites were given them not onely for their habitation but also for their possessions and inheritance is evident in severall places See Levit. 25.32 Vers 9. And they gave out of the tribe of the children of Judah and out of the tribe of the children of Simeon these cities c. Judahs and Simeon cities are reckoned together because Simeons portion lay within Judahs Chap. 19.1 And the second lot came forth to Simeon even for the tribe of the children of Simeon according to their families and their inheritance was within the inheritance of the children of Judah Vers 11. And they gave them the city of Arbah the father of Anak which is Hebron in the hill-countrey of Judah c. This city with the land adjoyning was formerly given to Caleb which makes it more probable that the cities for the Levites were taken by lot because it was not likely that both Hebron and Debir should be taken out of his inheritance without the Lords speciall direction But God requiring it Caleb willingly yields the rather because the countrey and land about was the chief of his possession which was not taken from him and besides no doubt they desired to have the Levites who were to instruct them in the Law of the Lord to be seated amongst them Vers 15. And Holon with her suburbs Called Hilen 1. Chron. 6.58 Vers 16. And Ain with her suburbs and Juttah with her suburbs c. This citie Ain is not reckoned 1. Chron. 6. amongst the cities given to the sonnes of Aaron nor Gibeon here named vers 17. As for Juttah it is called Ashan 1. Chron. 6.59 Some indeed conceive that it is Ain that is there called Ashan but there is an argument against that which seems to me unanswerable to wit that Ashan and Ain are in one verse distinctly named amongst the cities of Simeon chap. 19.7 and so also Almon vers 18. is called Alemeth 1. Chron. 6.60 Vers 22. And Kibzaim with her suburbs Called Jokneam 1. Chron. 6.68 Vers 23. And out of the tribe of Dan Eltekeh with her suburbs Gibbethon with her suburbs These two cities are omitted 1. Chron. 6. And Aijalon and Gath-rimmon are there ioyned with the cities of Ephraim but that they were given out of Dans portion is evident by this place Vers 25. And out of the half tribe of Manasseh Tanach with her suburbs c. To wit that half of the tribe which was seated within Jordan next Dan and Ephraim Tanach here mentioned is called Aner 1. Chron. 6.70 as also Gath-Rimmon is there called Bileam Vers 27. And Beeshterah with her suburbs Called Ashtaroth 1. Chron. 6.71 Vers 28. And out of the tribe of Issachar Kishon with her suburbs c. Which is called Kedesh as also Dabareh is called Deberath and Jarmuth Ramoth and Engannim Anem 1. Chron. 6.72.73 Vers 30. And out of the tribe of Asher Mishal with her suburbs c. Called Mashal 1. Chron. 6.74 as also Helkath is there called Hukok Vers 32. And Hammoth-dor with her suburbs c. Called Hammon 1. Chron. 6.76 as also Kartan is there called Kirjathaim Vers 34. Out of the tribe of Zebulun Jokneam with her suburbs c. Jokneam and Kartah are omitted 1. Chron. 6.77 and Dimnah is there called Rimmon and Nahalal Tabor Vers 36. And out of the tribe of Reuben Bezer with her suburbs and Jahazah with her suburbs It is said that Bezer was a city of refuge chap. 20.8 though it be not here expressed as it is in the rest vers 13.20 27. which why it is here omitted we cannot say As for Jahazah it is called Jahzah 1. Chron. 6. Vers 41. All the cities of the Levites within the possession of the children of Israel were fourty and eight cities with their suburbs It may seem strange why in the 19. chapter we reade of but two and twenty cities given to the tribe of Asher nineteen to the tribe of Naphtali yea but twelve cities to the tribe of Zebulun and yet the Levites which were nothing so many in number as they have here eight and fourty cities given them I answer first that besides the cities mentioned the other tribes had many towns and villages wherein they dwelt which the Levites had not secondly that the chief cities are onely there mentioned it is evident in severall places that many cities which were in the severall portions of those tribes are not there set down thirdly others did no doubt inhabit these cities besides the Levites and fourthly it is no wonder though God deals bountifully with the Levites that were to be imployed in his speciall service Vers 43. And the Lord gave unto Israel all the land which he sware to give unto their fathers and they possessed it and dwelt therein Though there were much of the land out of which the Canaanites were not yet expelled we cannot therefore call this truth in question for First he had given them all by lot divided amongst them which was a kind of actuall enstating them in it Secondly he had put them into possession of the greatest part of it neither had he promised them otherwise but that they should possesse it by degrees See Exod. 23.29 So both clauses of that which is here said are true to wit first That God had given them all the land which he swore to give unto their fathers and secondly That they possessed it and dwelt therein onely we must conceive of them severally thus to wit 1. That he had already actually given them the whole land and enabled them to divide it amongst their tribes and 2. That they possessed it and dwelt therein to wit by degrees a great deal of it they had already in their possession and the rest by degrees came into their hands as God had promised and sooner then they did they might have enjoyed it had it not been for their sinnes CHAP. XXII Vers 3. YE have not left your brethren these many dayes unto this day That for which Joshua here
liers in wait as such men imployed in such services are wont to do under pretence of that service they were then sent about took liberty beyond their commission to make a prey of others too and robbed all that came along that way by them by which means it seems all was discovered as the last words of this verse seem to imply and it was told Abimelech and so Abimelech escaped their hands and now prepared to make open warre against them whence it was that the Shechemites durst not stirre into the fields to gather their vineyards till Gaal came to them as is implyed vers 27. Vers 26. And Gaal the sonne of Ebed came with his brethren c. Both he and his brethren it seems were captains of great renown and so came now either sent for or voluntarily to be leaders of the Shechemites in their warre against Abimelech Vers 27. And they went out into the fields and gathered their vineyards and trod the grapes c. This it seems before they durst not do for fear of Abimelech but now in the confidence they had in their new captains they did it and withall made merry as the custome was in the time of vintage whence is that Esa 16.10 In the vineyards there shall be no singing neither shall there be shouting the treaders shall tread out no wine in their presses I have made their vintage-shouting to cease And that the rather now because they were in a way of recovering their liberties too and went into the house of their God to wit Baal-Berith vers 4. namely to praise him for that which was done and did eat and drink to wit of their sacrifices and so in their cups cursed Abimelech that is spake evill of him with many railing and reviling speeches Vers 28. And Gaal the sonne of Ebed said who is Abimelech and who is Shechem that we should serve him c. Gaal perceiving the Shechemites in their jollitie to grow very violent against Abimelech he takes this occasion to see if he could at least winne them to put the government of the citie into his hand and to this end he doth first labour to provoke them more and more against Abimelech Who saith he is Abimelech and who is Shechem that we should serve him intimating that being but the sonne of a concubine and withall so unworthy a man as he was there was no reason in the world why so great an honour should have been put upon him But why is that clause added and who is Shechem I answer it is indeed very hard to say what the intent of adding that clause should be and therefore some would have it read and what is Shechem understanding by Shechem the citie it self and thereupon concluding that this is spoken to imply that such an honourable and ancient and glorious city as Shechem was too good to be in subjection to such a worthlesse man as Abimelech was as if he should have said if you compare together what Abimelech is and what your city Shechem is you will find cause enough to disdain to be in subjection to him but the words being according to our translation And who is Shechem it cannot be meant of the city and therefore the most probable exposition that can be given of them is this that it is Shechem the sonne of Hamor who was so many hundred years ago the Lord of this city Gen. 34.2 of whom Gaal here speaks and that by disavowing and disclaming any title which from him any of his posterity could pretend for having any dominion over them he doth by consequence strongly imply that much lesse was was there any reason why Abimelech should exalt himself over them Who is Abimelech yea indeed who is Shechem as if he should have said if Shechems posterity should challenge any dominion over us we should slight and abhorre their challenge for what have we to do with Shechem being as we are a free city a free people planted here by the Lords own hand and therefore not subject to any soveraigne power but the Lords onely who hath seated us here and why should Abimelech then think to Lord it over us Is not he the sonne of Jerubbaal and Zebul his officer As if he should have said I know the most that can be said for him to wit that he was the sonne of Jerubbaal who Judged Israel and delivered them from the hand of the Midianites But what is that to give him a title to the kingdome which his father refused or why might not the other sonnes of Gideon whom he slew have challenged the crown more justly then he And besides the very name of Jerubbaal may put you in mind what an enemy he was to Baal the God whom with one consent we worship and serve and what cause have you then to serve his sonne Besides you do not indeed serve him but his man Zebul for that is implyed in those words and Zebul his officer so that of a free city you are plunged into a miserable slavery made to stoop to every domineering officer whom this sonne of a concubine shall set over you and thus by this particular glance at Zebul which implyes their folly in putting any confidence in him who was Abimelechs sworn servant he no doubt laboured to wring him out of the peoples favour that he might wind himself into that place which he held of being governour over the city Serve the men of Hamor the father of Shechem for â—â—y should we serve him Some conceive that Gaal here pretends at least that he and his brethren were descended of Hamor the ancient lord of Shechem and so thereupon perswades them that if they would have a lord to govern them they should rather chuse him or some of his family But first it is altogether improbable that Gaal and his brethren were of that cursed race of the Canaanites and secondly if he were it is no way likely that he could hope that they would admit of one of those nations whom they had driven out of their possessions to rule over them It is therefore farre more probable that Gaal spake this by way of deriding the soveraignty of Abimelech Serve saith he the men of Hamor the father of Shechem for why should we serve him as if he should have said if you long to give away your liberty and to be in bondage you shall do better to call in the old lords of this soyl and to serve them then to serve this upstart Abimelech in whom there is nothing worth the least respect Vers 29. And he said to Abimelech Increase thine army and come out To shew the Shechemites how little reckoning he made of the greatest power that Abimelech could raise against him as men in their cups are wont to do in a boasting insulting manner he cries out to Abimelech being absent as if he had been present Increase thine army and come out that is Come Abimelech muster all the forces thou canst possibly
former verse it is said they went up though in after times the Ark was a long while out of the Tabernacle yet in those dayes it was there in the house of God in Shiloh Vers 28. And Phinehas the sonne of Eleazar the sonne of Aaron stood before it in those dayes That is ministred before the Lord in the priests office Deut. 10.8 The Lord separated the tribe of Levi to bear the Ark of the covenant of the Lord to stand before the Lord and to minister unto him and enquired of the Lord by Urim and Thummim before the Ark in the behalf of the people And hereby it appears that this story of Israels warre with Benjamin did not fall out after Samsons death according as it is here set down in order of the Historie but long before for had Phinehas lived after Samson he had been well nigh foure hundred years old whereas in this time it was a rare thing to live till fourescore years Psal 90.10 The dayes of our years are threescore years and ten and if by reason of strength they be fourescore years yet is their strength labour and sorrow for it is soon cut off and we flie away Vers 29. And Israel set liers in wait round about Gibeah c. Though the last time the Israelites enquired of the Lord what they should do God had assured them that they should prevail against the Benjamites Go up for to morrow I will deliver them into thy hand yet were they never a whit lesse carefull to trie if by policie they could get any advantage against them and as may be gathered by severall passages in the following part of the chapter though the relation be somewhat intricate the course which they took seems to be this they divided their army into three parts one part was laid in ambush in the meadows of Gibeah vers 33. the other part was sent against Gibeah who were presently to flie before the Benjamites that they might draw them farre off from the citie vers 30 31. and the third was to stay in Baaltamar and to renew the battel when the Benjamites came thither pursuing the Israelites that fled before them Vers 30. And the children of Israel went up against the children of Benjamin c. That is that part of their army that was to make an assault upon the Benjamites and then presently to give back and flie See the foregoing note Vers 31. In the high wayes in which one goeth up to the house of God and the other in Gibeah in the field This surely was another Gibeah called Gibeah in the field to distinguish it from that Gibeah against which the Israelites now warred which stood on a hill happely it is the same which is called Gaba Josh 18.24 Vers 33. And all the men of Israel rose up out of their place and put themselves in array at Baal-tamar That is the main body of the army which stayed in that place to receive the Benjamites when they should follow on in the pursuit of the flying Israelites See the note vers 19. Vers 34. And there came against Gibeah ten thousand chosen men out of all Israel c. These ten thousand were I conceive the liers in wait mentioned vers 33. but yet that which follows and the battel was sore but they knew not that evil was near them must be meant of the battel betwixt the Israelites that set themselves in array in Baal-tamar vers 33. and the Benjamites that were fallen upon them as they came pursuing the Israelites who did purposely flie before them for these Benjamites they were that knew not that evil was near them but fought courageously till afterward they saw the smoke of the citie arise and then they fled before the Israelites as it is afterward more particularly described vers 38 c. Vers 35. And the Lord smote Benjamin before Israel Though they used now a stratagem which they used not before yet it was not thence that they prevailed but because the Lord was at peace with them and gave them the victorie And the children of Israel destroyed of the Benjamites that day twenty and five thousand and an hundred men To wit eighteen thousand in the fight vers 44. And there fell of Benjamin eighteen thousand men and five thousand which they gleaned in the high-wayes as they found them in the pursuit scattered here and there vers 45. and two thousand which they slew at Gidom vers 45. and the odde hundred which is not expressed in the particulars was slain it seems some in one place and some in another Vers 41. And when the men of Israel turned again the men of Benjamin were amazed This is added to clear that which was said vers 40. to wit how the Benjamites came to look back and see the flame of the citie the reason was that they were amazed to see the flying Israelites on a sudden turn head and renew the battel with such courage and violence and thereupon looking behind them saw their citie was taken and set on fire Vers 46. So that all which fell that day of Benjamin were twenty and five thousand c. There fell that day twenty five thousand one hundred See vers 35. And the children of Israel destroyed of the Benjamites that day twenty and five thousand and an hundred men but here the great number is onely expressed Vers 48. And the men of Israel turned again upon the children of Benjamin c. That is having slain all the Benjamites that were in arms for the defence of Gibeah together with all the inhabitants of the citie they then addressed themselves to take vengeance on the rest of the tribe of Benjamin because they also had a hand in the sending out men for the defence of Gibeah and herein proceeded with such fury and rage that they utterly destroyed both in town and citie where ever they came all that came to hand both man and beast that is they spared neither women nor children nor any living thing that came in their way and this they did either as judging that they were bound to deal with them as with those that were anathematized or devoted to destruction according to the direction which was given by the Lord concerning any citie that should set up idolatrie amongst them Deut. 13.15 16. Then thou shalt enquire and make search and ask diligently and behold if it be true and the thing certain that such abomination is wrought among you thou shalt surely smite the inhabitants of that city with the edge of the sword destroy it utterly and all that is therein and the cattel thereof with the edge of the sword or rather onely out of the fury and rage wherewith they were transported partly because it was such a horribe villanie which the Benjamites had undertaken to defend and partly because so many thousands of their own tribes had perished in this warre against the Benjamites concerning which see what is further noted in the
bring the following judgement upon them or rather that this was an extraordinary act of devotion whereto the Priests were led by reasons grounded upon this strange and extraordinary work which God had wrought and perhaps also by a speciall instinct of Gods Spirit and is not therefore to be judged of according to the rules of other ordinary burnt offerings They considered that these kine had been given up by the Philistines to the service of the Lord in bringing home the Ark and that having been employed in so sacred of service it was not fit they should be imployed to any other use or much lesse that they should be sent back to the Philistines again and therefore they resolved by this way of an extraordinary burnt-offering to yield them up to the Lord by whose all-ruling providence they were so miraculously swayed to bring back the Ark unto that place And indeed had they sinned in offering these kine for a burnt-offering why should not this be mentioned vers 19. as the cause of Gods displeasure against them as well as their looking into the Ark. Vers 15. And the Levites took down the Ark of the Lord c. That is the Priests who were of the tribe of Levi for Bethshemesh as is before noted was one of the Priests cities Josh 21.16 nor was it lawfull for the Levites to touch the Ark Num. 4.15 And when Aaron and his sonnes have made an end of covering the Sanctuarie and all the vessels of the Sanctuarie as the camp is to set forward after that the sonnes of Kohath shall come to bear it but they shall not touch any holy thing lest they die Vers 18. And the golden mice according to the number of all the cities of the Philistines belonging to the five lords both of fenced cities and of countrey villages c. That is according as all the cities and villages of the Philistines were divided into five parts and were under the command of their five great lords each of those cities before mentioned being the mother citie in each division so accordingly there were five golden mice given as was said before vers 4. and that in the name and happely at the charge not of the mother-cities onely but of all the severall circuits or provinces that belonged to them because all had been punished with that plague of mice which were sent amongst them even all the land of the Philistines unto the great stone of Abel that is mourning so called doubtlesse because of the peoples lamentation vers 19. as upon a like occasion the floore of Atad where the sonnes of Jacob with the Egyptians mourned for the death of Jacob was called Abel-mizraim Gen. 50.11 that is the mourning of the Egyptians Vers 19. And he smote the men of Bethshemesh because they had looked into the Ark of the Lord. It was not lawfull for any but the Priests no not the Levites who carried it to look upon the Ark bare and uncovered Num. 4.20 But they shall not go in to see when the holy things are covered lest they die It was therefore sufficient to render the people obnoxious to the judgement that fell upon them if we suppose that it came covered from the Philistines and they uncovered it to look upon it or that it came uncovered and they took libertie without any fear or reverence to stare and gaze upon it But yet the words seem to import that they proceeded further even to look into the Ark either merely out of curiositie or perhaps to see whether the Philistines had not put any thing into it or taken any thing out of it onely I see not how so many could offend in this kind Even he smote of the people fiftie thousand and threescore and ten men That is of them and of the people together that came flocking from all parts to see the Ark there were slain fiftie thousand and threescore and ten men It were much that there should be so many found in so little a citie as Bethshemesh was but amongst those multitudes that might come from all parts to see the Ark there might well be fiftie thousand and threescore and ten slain Vers 21. And they sent messengers to the inhabitants of Kirjath-jearim c. Pretending happely that their citie of Bethshemesh was not a place of such safetie for the Ark to be in as Kirjath-jearim was they sent to the inhabitants of Kirjath-jearim to desire them to fetch the Ark thither The Philistines say they have brought again the Ark of the Lord come ye down and fetch it up to you CHAP. VII Vers 1. ANd the men of Kirjath-jearim came and fetcht up the Ark of the Lord c. Three particulars are here related concerning this removall of the Ark. The first is that it was fetcht up from Bethshemesh by the men of Kirjath-jearim a citie in the tribe of Judah not farre from Bethshemesh called formerly Baalah and Kirjath-Baal Josh 15.9 60. and 18.14 Now this being none of the cities of the Priests who onely might touch the Ark though it be said that the men of Kirjath-jearim fetcht up the Ark yet thereby is meant onely that they came up to have it carried to their citie and attended it when it was removed for they were doubtlesse priests either of Bethshemesh or of some other place that carried the Ark. Notwithstanding the men of Bethshemesh were smitten for looking into the Ark chap. 6.19 yet the men of Kirjath-jearim did not oppose the removing of it to their citie but themselves fetched it thither no doubt with much joy and that because they knew that it was not the presence of the Ark amongst the men of Bethshemesh but their unreverend carriage of themselves in gazing upon the Ark or looking into it that was the cause of their miserie The second thing related is that they brought the Ark into the house of Abinadab in the hill It is likely that Abinadab was a man of singular holinesse and perhaps as some hold a Levite too but yet the reason which the text implies why his house was chosen for the keeping of this sacred treasure is this that it was in the hill to wit first because high places were in these times in great request and judged fittest for holy employments and secondly because it might be a place of strength and so of safetie for the Ark to be kept in whence it was that the Ark was kept there till Davids time when it was fetched away from thence 1. Chron. 13.6 7. And David went up and all Israel to Baalah that is to Kirjath-jearim which belonged to Judah to bring up thence the Ark of God the Lord. And they carried the Ark of God in a new cart out of the house of Abinadab Indeed in 2. Sam. 6.3 it is said that the Ark was brought out of the house of Abinadab that was in Gibeah but by Gibeah there is meant the hill as it is translated there in the margin of our Bibles
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 gâ—rded 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 decâ—ded 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
blessing from God which he now desired and as a signe whereby he should know whether God would grant him his desire or no. Vers 11. There appeared a chariot of fire and horses of fire And thus this zealous fiery spirited Prophet after he had long and happily fought a good fight of faith and contended for God against all the errours and corruptions of his times was at last carried triumphantly in a chariot of fire into heaven that is by the holy Angels appearing in the likenesse of a chariot of fire and horses of fire according to that of the Psalmist Psal 104.4 Who maketh his Angels spirits his ministers a flaming fire and so by this means the Lord did exceedingly honour his faithfull servant and withall as before the Law by the taking up of Enoch into heaven so now under the Law by this rapture of Elijah and then in the dayes of the Gospel by the ascention of Christ God was pleased to give evident and sensible proofs that he hath prepared the heavens for the perpetuall abode of his Saints and that though our bodies be laid for a time in the grave yet they shall at last be taken up into heaven there to live with God in everlasting glory onely they must be changed and of naturall weak corruptible bodies they must be made spirituall glorious incorruptible bodies and such a change no doubt there was now made in the body of Elijah that it might be fitted for heaven Vers 12. And he cried My father my father the chariot of Israel and the horsemen thereof That is the strength and defence both of the Church and commonwealth of Israel who by his doctrine and prayers did more for the defence of the Israelites then all their forces of chariots and horsemen could do and this Elisha spake either as bewailing the losse of Elijah in this regard or else to expresse his thoughts concerning this manner of Elijahs rapture namely that because he had been as the chariot of Israel and the horsemen thereof for their defence and safetie therefore he was now taken up with a chariot of fire and horses of fire and so carried triumphantly into heaven Vers 13. He took up also the mantle of Elijah that fell from him When Elijah was caught up into heaven his mantle fell from him first to shew that he was gone where he should no more have any need of his garments or any such thing and secondly that it might be left to Elisha as a token that God had designed him to succeed in Elijah place out of grief for the losse of his master he had torn his own garments and now to comfort him again that very mantle is as it were given him from heaven wherewith at his first calling he was assured that he should succeed him in his propheticall office Vers 14. And said Where is the Lord God of Elijah c. These were no words of distrust and doubting but of invocation and faith as if he had said I shall now see whether the spirit of Elijah rests upon me or no by attempting to work the same miracle or O Lord who by thy servant Elijah didst divide these waters make it now manifest by the same miracle that thou hast given me the spirit of Elijah Vers 15. And they came to meet him and bowed themselves to the ground before him As to the father of the Prophets Vers 16. Lest peradventure the spirit of the Lord hath taken him up and cast him upon some mountain c. See the note upon the 1 Kings 18.12 Vers 17. They sent therefore fifty men and they sought three dayes but found him not Thus through their mistake the rapture of Elijah to heaven was confirmed Vers 19. But the water is nought and the ground barren The land of Canaan was a most fruitfull land and had the waters of Jericho been alwayes nought and the ground barren it is not likely they would have built a city there or that Hiel the Beth-elite would so lately have reedified it in the dayes of Ahab if it had been then so annoyed but we see what the Psalmist saith Psal 107.33 34. He turneth rivers into a wildernesse and the watersprings into dry ground A fruitfull land into barrennesse for the wickednesse of them that dwell therein The sinnes of the inhabitants and perhaps the reedifying of Jericho had brought this curse upon the place which now therefore they commend to Elishaes consideration as expecting that the Lord would now by miracles confirm the calling of this new father of the Prophets Vers 20. Bring me a new cruse and put salt therein c. Salt was more likely to make the waters brackish then any way to heal them and the more was Gods power magnified who could work this alteration in the waters by such contrary means as for his appointing the salt to be brought in a new cruse that might be enjoyned either first to make sure that it should not be any way legally unclean or secondly to signifie the new change that should be made in the waters or rather thirdly that it might not be supposed that the salt had virtue to cure the waters from the cruse by reason of any thing that had formerly been put into it but that it was merely of God that it was effectuall for this end according to the words of Elisha in the following verse when he cast the salt into the spring Thus saith the Lord I have healed these waters And indeed it is probable that for this very reason the Prophet did appoint the men of the citie to fetch a new cruse of salt namely that they might be assured that there was no underhand dealing in working this miracle Vers 23. And he went up from thence unto Beth-el Having visited the colledge of the Prophets at Jericho he went thence to that also at Beth-el both to inform them of Elijahs rapture and the Lords designing him to succeed in his place and to confirm them in the truth both by his counsel and prayers And as he was going up by the way there came forth little children out of the city and mocked him c. Beth-el was the chief place where Jeroboams idolatry was practised 1 Kings 12.28 29. though therefore the prophets had seated themselves there because there was most need of their presence where was the springhead of that corruption yet it seems the inhabitants were most of Jeroboams religion and no marvell then though the little children had learnt of their idolatrous parents to scoff at Gods prophets as here they did Elisha crying after him as he went along Go up thou bald-head go up thou bald-head wherein they did not onely revile him with the name of bald-head but also scoffed at that report which no doubt was soon spread abroad of Elijahs rapture into heaven as if they should have said you that report your master is gone up into heaven why do not you go up after him for indeed why
to joyn themselves to these sacred societies of the sonnes of the prophets and hence it was that their colledge had not now room enough for them and therefore they desire liberty of Elisha their master to build another and that they affected not either pomp or state but were contented with a very homely dwelling is evident by this that themselves were to be the builders of it Let us go we pray thee unto Jordan and take thence every man a beam and let us make us a place there vers 2. Vers 8. In such and such a place shall be my Camp That is the king of Syria resolved upon a place where he would lie in ambush with his army knowing that the army of the Israelites was to passe that way and so hoping on a sudden to fall out upon them Vers 9. And the man of God sent unto the king of Israel saying Beware thou passe not such a place c. That is he sent to Jehoram the sonne of Ahab who was now king and succeeded his brother Amaziah in the throne of Israel Chap. 3.1 Had not Ahab his father spared the king of Syria when he had him in his power 1. Kings 20.34 the Syrians had not been perhaps such continuall thornes in the sides of his sonne but now he smarted for his fathers foolish pity onely God was pleased to save his people by the prophet Elisha that so they might thereby be rendred more carefull to keep God for their friend or else might be left without excuse Vers 13. And he said Go and spie where he is that I may send and fetch him A resolution that discovered no lesse folly then rage for what a madnesse was it to lay a plot to surprise him of whom they had said that he knew every word that the king spake in his greatest secrecie Vers 15. And when the servant of the man of God was risen early c. Because Gehazi is after this Chap. 8.4 called the servant of the man of God some Expositours hold that it was Gehazi that the text here speaks of and consequently that the leprosie of Gehazi was of that sort which did not make those that had it unclean and so unfit to converse with others But yet because Gehazi is no more mentioned in the story as imployed in the ministring to Elisha therefore it is most probable that upon that fact of his mentioned in the former chapter being stricken with Leprosie he was dismissed from his attendance upon Elisha and this other servant here mentioned was one that succeeded in his room Vers 18. And he smote them with blindnesse according to the word of Elisha To wit such a blindnesse as the Sodomites were stricken with Gen. 19.11 which was not a deprivation of sight for they would never have followed a man that promised to shew them the citie where the prophet was if they had been stark blind but rather a withholding of their sight from seeing that which they desired to see or a dazeling and deluding the sense that made them mistake what they saw and apprehend it to be something else then what it was Vers 19. And Elisha said unto them This is not the way c. Elisha going forth of the city to meet them when he saw them coming towards it it seems they enquired of him both concerning the town and concerning the prophet and hereupon he answered them as secretly mocking them and insulting over them with these ambiguous words This is not the way to wit which you must go Neither is this the citie where you must meet with Elisha Follow me c. Vers 21. And the king of Israel said unto Elisha when he saw them My father shall I smite them c. It is not likely that Elisha would bring such an army of Syrians into the city but that first he would give warning to the king to arm themselves in a readinesse that when they came into Samaria instead of being able to do any hurt there upon the opening of their eyes they should see themselves begirt with their enemies ready upon a word given to cut all their throats And hence is this speech of the kings to the prophet My father shall I smite them shall I smite them his repeating those words showing that his fingers itched to make use of this advantage to be revenged on the Syrians though yet he would not do it without the prophets leave Vers 22. Wouldest thou smite those whom thou hast taken captive with thy sword and with thy bow As if he should have said if thou hadst taken them prisoners in the battell thou wouldest not have slain them much lesse being cast into thy hands not by any force and policie of thine but onely by this miraculous providence of the Almighty Now thus God was pleased to have these bloudy enemies of Gods people dismissed in peace that even they might publish these miraculous works of God in a strange land Set bread and water before them that they may eat and drink and go to their master To wit that both he and his Syrians might there heare what God had done to this army whom they had sent to apprehend his prophet Vers 23. So the bands of Syria came no more into the land of Israel That is they gave over those inrodes into the land which before had been usuall with them and that happely as overcome with the favour which was shown them at least for the present yea and when perhaps some long time after they did again invade the land it was not by sending out such bands of boote-halers as formerly fearing perhaps lest they should be catched in a trap as now they had been but the king gathered all his host and went up against them with a power which he thought they would be no way able to resist Vers 24. Ben-hadad king of Syria gathered all his host and went up and besieged Samaria This was that Ben-hadad that had once before besieged Samaria in Ahabs time 1 Kings 20.1 Then the Israelites raised the siege and made him fly with shame and losse and the rather happely did he now attempt the besieging of this city again that be might blot out the reproach of his shamefull flight from the former siege encouraged thereto by the great overthrow he had given the Israelites in that battell wherein Ahab was slain 1 Kings 22.34 It may indeed seem strange that Naaman being so great with the king of Syria did not keep him off from invading the land of Israel But for this we must consider first that Naaman might in this time be dead or secondly that he durst not shew himself so farre a friend to Gods people as to disswade the king from this warre or thirdly that perhaps he had lost his place and favour with the king beacuse he had embraced the Religion of Israel However in this second siege of Samaria we see how the Israelites still smarted for Ahabs impious pitty in
subjects as would to go up to worship in the Temple of Jerusalem which the former kings of Israel would not permit this we find 2. Chron. 30.11 c. where it is said that when Hezekiah had proclaimed a solemne passeover many of the ten tribes went up to keep the passeover in Jerusalem Vers 3. Against him came up Shalmaneser king of Assyria c. When Hoshea had slain Pekah in the fourth yeare of Ahaz as is before noted he found not so ready admittance into his throne as perhaps he expected and whilest the people were in this combustion amongst themselves Shalmaneser called by others Nabonassar the sonne of Tiglath-pilezer being either desired to come into the aid of that party that opposed Hoshea or being of himself ready enough to take advantage of these civil broils that he might wholly subdue that kingdome which his father had already in a great part ruined he came up against Hoshea and at length prevailed so farre that Hoshea was content to become his servant and to pay him tribute and so was settled in the throne of Israel which was as is probable in the twelfth yeare of Ahaz as is above noted vers 1. Vers 4. And the king of Assyria found conspiracie in Hoshea c. That is Shalmaneser the Assyrian king discovered that Hoshea had practised with So king of Egypt to wit that Hoshea should cast off the yoke of the Assyrian king and that he should be supported herein with succour from Egypt and this he first suspected by hearing that Hoshea had sent ambassadours to the king of Egypt and then was confirmed in his suspicion when he found that Hoshea neglected to pay the tribute which formerly he had yearely paid this So is thought to be the same that by other Historians is called Sua or Sabucus the Ethiopian because in Ethiopia he had his education the encroaching power of the Assyrian might be well terrible to Egypâ— at this time and therefore it is no wonder though he animated Hoshea against the Assyrian the wonder onely would be that in a matter that so nearly concerned him he should afford no more succour to the king of Israel but that it is true indeed that though this be not here expressed yet perhaps he might afford him succour however they proved too weak to support him against the overbearing power of the Assyrian Monarch Therefore the king of Assyria shut him up and bound him in prison To wit when he had taken Samaria as is afterwards related vers 6. Vers 5. Then the king of Assyria came up throughout all the land and went up to Samaria and besieged it three years To wit in the seventh eighth and ninth yeare of Hoshea which was the fourth fifth and sixth of Hezekiah king of Judah chap. 18.9 10. And it came to passe in the fourth yeare of Hezekiah king of Judah which was the seventh yeare of Hoshea sonne of Elah king of Israel that Shalmaneser king of Assyria came up against Samaria and besieged it 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 Vers 6. In the ninth yeare of Hoshea the king of Assyria took Samaria and carried Israel away into Assyria c. And so now all the rest of the ten tribes were carried away captives from which they never returned again and the kingdome of Israel was utterly ruined having continued from Jeroboam their first king about two hundred threescore and two years Vers 9. And the children of Israel did secretly those things that were not right c. The idolatry of Israel was open and publick but yet because they covered over this their idolatry and superstition with pretences of worshiping the onely true God the God of Israel therefore it is said they did secretly or covertly those things that were not right and besides there were many private idolatries and impieties practised amongst them besides what were allowed or enjoyned by publick authority to which these words may also have relation according to that Ezek. 8.12 Sonne of man Hast thou seen what the ancients of the house of Israel do in the dark every man in the chambers of his imagery c. And they built them high places in all their cities from the tower of watchmen to the fenced city That is in all places not onely in their cities but also in the most solitary and unfrequented places there was not so much as a tower built where watchmen were appointed to be for the guarding of the castle or for the defence of the countrey but there they had their idols and their high places to worship their idols in Vers 13. Yet the Lord testified against Israel and against Judah by all the prophets and by all the seers That is by all his messengers whom he sent to them to whom he made known his will partly by divine revelations partly by visions Vers 15. And they followed vanity and became vain c. That is they followed idols and did that which argued most grosse folly and weaknesse according to that Psalm 115.8 They that make them are like unto them so is every one that trusteth in them Vers 17. And sold themselves to do evil c. See the note 1. Kings 21.20 Vers 18. Therefore the Lord was very angry with Israel and removed them out of his sight c. That is he cast them out of the land which he had chosen for the habitation of his people and where he had placed the sacred signes of his presence among them whereupon it followes that there was none left but the tribe of Judah onely for the tribe of Benjamin since the revolt of the ten tribes was incorporated as it were with the tribe of Judah as one people and so were reckoned as one tribe together with them See the note 1. Kings 11.13 Vers 19. Also Judah kept not the commandements of the Lord their God c. This is added as a second cause why the Lord brought this heavie judgement upon the Israelites to wit because the kingdome of Judah was by their example corrupted and tainted with the same sinnes whereby God was still the more offended Hosea 4.15 Though thou Israel play the harlot yet let not Judah offend c. and it may also be inserted as an aggravation of Judahs sinne who would not be warned by the punishment that was inflicted on the Israelites according to that Jer. 3.8 when for all the causes whereby back-sliding Israel committed adultery I had put her away and given her a bill of divorce yet her treacherous sister Judah feared not but went and played the harlot also Vers 20. And the Lord rejected all the seed of Israel c. That is all of the kingdome of the ten tribes as is plainly implyed in the former verses and indeed though they of Judah were afterward carried away captives also yet God did never reject
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 theâ—e 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
order before thy death Hezekiah had not yet a sonne to succeed him in the throne for Manasseh was borne three years after this as being but twelve years old at his fathers death chap. 21.1 and therefore it is probable that this was one chief thing which Isaiah had respect to in these words that he should advise and determine what was requisite concerning his successour for saith he thou shalt dye and not live that is thou art but a dead man by the ordinary course of nature there is no way of recovery for thee unlesse the Lord shall be pleased by his almighty power to deliver thee it is true indeed this condition was not expressed yet was it understood the Lord purposely or else where concealing this part of his will that Hezekiah receiving the sentence of death in himself might the more earnestly seek for help unto the Lord and that Hezekiah took it for a conditionall threatning and not a declaration of what God had absolutely determined is evident by his praying to God for mercy herein Vers 2. Then he turned his face to the wall and prayed c. To wit either because that wall was towards the Temple or rather to hide his tears and that being thereby the freer from distractions he might the more freely poure forth his requests unto God to whom he now turned as to his onely hope and comfort Vers 3. I beseech thee O Lord remember now how I have walked before thee in truth c. Besides that love of life and horrour of death which is naturally in all men and which grace hath much adoe to overmaster even in the best of Gods servants there were many things that made the sentence of death in a speciall manner terrible to Hezekiah as first because he had yet no sonne to succeed him in the throne chap. 21.1 and it must needs be very grievous to him to think that the promise made to David and Solomon 1. Kings 8.25 There shall not fail thee a man in my sight to sit on the throne of Israel should not be made good to him in his posteritie who had to his utmost endeavoured to keep the condition required of God at the giving of that promise Secondly because he could not but fear lest upon his death Religion would go to wrack again lest the reformation newly begun would soon come to nothing and the poore Church of God would quickly be overgrown with superstition again Thirdly because he saw that those that had been already forward enough to ascribe all the calamities that had befallen the kingdome in his time to his suppressing their high places altars and idols would be now much more bold to insult over him if God should thus suddenly cut him off And fourthly especially because his own faith must needs be sorely assaulted and shaken with these temptations and that the rather because the coming of the Prophet to him in such a manner as Gods Herald to threaten him with death Thou shalt die and not live might seem to imply that God meant to hew him down in displeasure doubtlesse in these regards the heart of Hezekiah was almost overwhelmed with terrours as himself afterward expressed in his song Isa 38.10 14. and hence it is that in this his prayer he pleads his integritie that what he had done in the reformation of his kingdome he had done with an upright heart because he knew it was good in his eyes not by way of expostulation or pleading his merits but to support and strengthen his faith against these temptations that he might with the more hope and confidence call upon God and might by this argument move the Lord to shew him mercy Vers 4. And it came to passe afore Isaiah was gone out into the middle court c. Some reade this afore Isaiah was gone out into the middle citie and indeed it is by many held that Jerusalem was divided into three parts whereof one was the citie of David which is called Zion another that which was of old called Jebus or Salem and a third that which lay betwixt these two and joyned them together and was called the middle citie the same where Huldah the prophetesse dwelt chap. 22.14 for so some reade that place she dwelt in Jerusalem in the second part and accordingly they understand this place that before the Prophet was gone out of the citie of David into the middle citie the Lord sent him back to Hezekiah with a promise of recovery but because the text seems most plainly to speak of the Prophets going out of the kings house and the tender compassion of God in the speedy sending back of the Prophet to comfort the afflicted soul of Hezekiah is the more eminently discovered by this that afore Isaiah was gone out into the middle court of the kings house he was sent back again to the king this translation is justly put into the text of our Bibles as the best and this middle court I take to be the same which is called the court within the porch 1. Kings 7.8 Vers 5. Thus saith the Lord the God of David thy father I have heard thy prayer c. In sending to Hezekiah the promise of his recovery the Lord stiles himself the God of David his father because the promise made to David concerning the continued succession of his seed in the throne of Judah should by this means be made good to Hezekiah who should now live to have an heir to succeed him even as in former time to imply that God would perform to the Israelites what he had promised to Abraham Isaac and Jacob he used to stile himself the God of Abraham the God of Isaac and the God of Jacob. On the third day thou shalt go up unto the house of the Lord. The suddennesse of his recovery makes it evident that it was miraculous and the mention of his going to the house of the Lord sweetens the tidings of his recovery since nothing could more glad his heart then to heaâ—e that having received the sentence of death in himself he should yet again praise God in his holy Temple Vers 6. And I will deliver thee and this citie out of the hand of the king of Assyria c. Though Sennacherib were returned as is most probable into his own countrey yet first there might be some garrisons left behind here and there in the cities he had taken and secondly just cause had Hezekiah to fear that having reinforced his army he would return again and endeavour to wipe of the stain of his present flight and to remove those fears the Lord assures him that as he had so he would still deliver both him and Jerusalem out of the hand of the Assyrian Vers 7. And Isaiah said Take a lump of dry figges c. That is a masse made of drie figges Both the boil that Hezekiah had in this dangerous sicknesse and the masse of figges appointed to be laid to the boil which are
thickets Vers 14. Even to the entring in of the fish-gate c. So called because there they used to sell fish Vers 15. And he took away the strange gods and the idols out of the house of the Lord. That idol mentioned vers 7. Vers 20. And they buried him in his own house To wit in the garden of his house called the garden of Vzza 2. Kings 21.18 CHAP. XXXIIII Vers 2. ANd he did that which was right in the sight of the Lord c. See many severall notes for this chapter 2. Kings 22.2 c. and 23.1 c. Vers 11. And to floor the houses which the kings of Judah had destroyed That is the chambers of the priests and Levites which joyned to the Temple Vers 12. And the overseers of them were Jahath c and other of the Levites all that could skill of instruments of musick Those being purposely it seems chosen to oversee the work that might also at set times praise the Lord whilest the work went forward with instruments of musick CHAP. XXXV Vers 3. ANd said unto the Levites that taught all Israel which were holy unto the Lord Put the holy ark in the house which Solomon the sonne of David king of Israel did build It seems that in his father Ammons reigne either the ark had been put out of the most holy place that some idol might be set up in the place thereof and so was set aside in some other place of the Temple or perhaps quite removed out of the Temple or else it had been purposely carried out by the priests that it might not stand there amongst those heathenish idols that were brought into the Temple and therefore now Josiah calls upon the Levites to restore the ark to its own place again in the Temple where formerly it stood Indeed the Levites might not enter the holy place but they might bring it to the entrance of the Temple and there the priests might receive it of them and perhaps by the Levites here are meant all the tribe of Levi both priests and Levites It shall not be a burden upon your shoulders That is the ark the testimony of Gods presence must abide in the Temple his dwelling place and must not be carried from one place to another upon your shoulder as it was before the Temple was built Vers 5. And stand in the holy place according to the divisions of the families of the fathers of your brethren the people c. It seems the severall families of the Levites were severally appointed to attend upon the sacrifices and offerings of the severall families of each tribe some to be employed in that holy service for such and such families and other for others and hence it is that they are here appointed to stand in the holy place that is to attend the service that was to be done according to the divisions of the families of the people and after the division of their own families Vers 11. And they killed the passeover and the priests sprinkled the bloud c. See chap. 30.17 Vers 12. And they removed the burnt offerings that they might give according to the divisions of the families of the people c. That is of those cattell that were given both for sacrifices of all kinds and for the passeover they set apart such cattell as should be for burnt offerings which were wholly to be offered upon the altar that so then of the rest they might give unto the people partly for paschall lambs partly for peace offerings whereof both priests and people had their share or else it may be meant of removing from the peace offerings the fat the kidnies c. that were to be burnt upon the altars Vers 13. But the other holy offerings sod they in pots c. To wit so much of the peace offerings as was to be prepared for the offerers to eat before the Lord. Vers 18. And there was no passeover like to that c. See 2. Kings 23.22 where are also many other notes for the following part of this chapter Vers 25. And all the singing-men and the singing-women spake of Josiah in their lamentations to this day and made them an ordinance in Israel c. The meaning of this may be that it grew to a custome which they observed as a law or else that it was indeed established for an ordinance that in all the mournfull ditties which were sung upon occasion of any publick calamitie they should still mention the mourning that was at the death of Josiah which accordingly the singing-men and the singing-women did upon all such occasions constantly observe As for that following clause And behold they are written in the Lamentations thereby may be meant some volume of mournefull ditties extant in those times wherein it was evident how this was practised amongst the people or else it may be referred to Jeremiahs Lamentations for the death of Josiah CHAP. XXXVI Vers 5. THen the people of the land took Jehoohaz the sonne of Josiah and made him king c. See 2. Kings 23.30 2. And he reigned three moneths in Jerusalem In which time he set up Idolatry again and did evil according to all that his fathers had done See 2. Kings 23.32 Vers 3. And the king of Egypt put him down at Jerusalem That is he deposed him from being king at or in Jerusalem to wit that he should no more reigne as king in that citie but at Riblah this was done for thither the king of Egypt sent for him and there he deposed him and put him in bands or else it may be that he was deposed at Jerusalem and put in bands at Riblah as is expressed 2. Kings 23.33 concerning which see the note there And condemned the land in an hundred talents of silver and a talent of gold which accordingly Eliakim exacted of the people and then paid it to Pharaoh 2. Kings 23.35 Vers 4. And turned his name to Jehoiakim As a memoriall that he was his vassall and that he had made him king And Necho took Jehoahaz his brother and carried him to Egypt Where he died 2. Kings 23.34 Vers 5. Jehoiakim was twenty and five years old when he began to reigne c. See 2. Kings 23.36.37 Vers 6. Against him came up Nebuchadnezzar king of Babylon and bound him in fetters c. See 2 Kings 24.1 2. Vers 8. His abominations which he did and that which was found in him c. To wit his rebellion against Nebuchadnezzar and other things which he did 2. Kings 24.1 2 c Vers 9. Jehoiachin was eight years old when he began to reigne c. See 2. Kings 24.8 9. Vers 10. When the yeare was expired king Nebuchadnezzar sent c. That is when the new yeare came in Nebuchadnezzar sent his servants as is related 2. Kings 24.10 who besieged Jerusalem whereupon Jehoiachin by the advice of Jeremiah yielded up himself and his into the hands of Nebuchadnezzar who carried him to
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
good part of the wall adjoyning even to the tower of Meah they sanctified it unto the tower of Hananeel where by the tower of Meah is meant a tower not farre from the sheep-gate so called as is thought because it had an hundred pinacles or was an hundred cubits high or some such like reason for Meah signifies an hundred and by the tower of Hananeel a tower further northward mentioned again Zach. 14.10 Vers 3. But the fish gate did the sonnes of Hassenaah build This was doubtlesse on the northwest of Jerusalem in the citie of David towards the sea as appears also by that which is said of Manasseh 2. Chron. 33.14 He built a wall without the citie of David on the west side of Gihon in the valley even to the entring in of the fish gate c. It was called the fish gate because they brought in their fish from the sea coasts of Tyre and Sydon at that gate according to that chap. 13.16 There dwelt men of Tyre therein which also brought fish c. and had happely their market for the selling of their fish not farre from it it is mentioned again Zeph. 1.10 There shall be the noise of a cry from the fish gate Vers 5. And next unto them the Tekoites repaired c. That is some of the inhabitants of Tekoa for other of them also repaired in another place as it is expressed afterward vers 27. but yet it was onely the common people amongst them that did what was done for concerning their nobles there is a clause of exception added but the nobles put not their necks to the work of the Lord that is the nobles would not do any service herein to their Lord the God of Israel because their arrogancie in regard of their greatnesse was the cause of their refusing their help in this work as pretending they would not be taxed nor have any such burthen imposed upon them their folly is noted herein that they refused to put their necks to his work who is the nobles Lord as well as the common peoples Vers 6. Moreover the old gate repaired Jehoiada So called happely because it was the oldest of all the gates in Jerusalem and this was also as is generally held on the north-side of Jerusalem Vers 7. And next unto them repaired Melatiah c. unto the throne of the governour on this side the river It seems there was formerly in this part of the wall a palace or place of judicature where those that were appointed governours under the Babylonian and Persian kings over all the countrey on this side Euphrates did use to sit in judgement unto which place these men of Gibeah and Mizpah and others here mentioned did repair the wall and that palace where had been the throne of the governour some Expositours conceive was repaired by Nehemiah and his servants he being now governour of Judea whence are those expressions chap. 4.16 The half of my servants wrought in the work and the other half of them held both the spears the shields c. and 5.16 I continued in the work of this wall c. Vers 8. And they fortified Jerusalem unto the broad wall That is they repaired the wall unto that place where the wall was made much broader then in other places and therefore called the broad wall and so having brought the work so farre there they left off building because here it was not ruined and therefore needed no repairing in which sence it may be read according to the translation noted in the margin They left Jerusalem unto the broad wall Vers 9. And next unto them repaired Rephaiah the sonne of Hur the ruler of the half part of Jerusalem For Jerusalem being part in Judah and part in Benjamin had accordingly two severall rulers and this Rephaiah was ruler of one of them and Shallum vers 12. was ruler of the other Vers 11. And Hashub the sonne of Pahath-moab repaired the other piece and the tower of the furnaces That is the next portion of the wall set out to be repaired wherein also was the tower of the furnaces so called happely because either in the tower it self or in the street adjoyning there were many furnaces Vers 12. Shallum the sonne of Haloesh the ruler of the half part of Jerusalem See above vers 9. Vers 13. The valley gate repaired Hanun c. See chap. 2.13 Vers 14. But the dung-gate repaired Malchiah the sonne of Rechab That is of the famous familie of the Rechabites Vers 15. But the gate of the fountain repaired Shallun See chap. 2.14 Unto the stairs that go down from the citie of David That is from mount Sion which was called the citie of David into the lower part of Jerusalem Vers 16. After him repaired Nehemiah c. Here begins the repairing of the wall about mount Zion wherein stood the Temple and the palace of the kings of Judah and the first part of this wall was repaired by one Nehemiah the sonne of Azbuck the ruler of the half part of Bethzur and so as farre as to the pool that was made and unto the house of the mighty and by the pool that was made is meant a pool not naturall but made by art to wit by Hezekiah 2. Kings 20.20 yet this was not the pool of Siloah mentioned in the former verse for that was happely a naturall pool and was in the lower part of Jerusalem but another in mount Zion called therefore the upper pool 2. Kings 18.17 and by the house of the mighty is meant some house built for Davids worthies or some house where the garrison souldiers for the citie lay or where youths were taught to handle their arms Vers 17. After him repaired the Levites It may be because the wall here was over against the Temple Vers 19. The ruler of Mizpah another piece over against the going up to the armory at the turning of the wall To wit the citie armoury to which that place of Solomons seemeth to allude Cant. 4.4 Thy neck is like the tower of David builded for an armoury it is evident that the house of the forrest of Lebanon which Solomon built was for many generations a magazine of arms for the kings of Judah for thence is that Isa 22.8 Thou didst look in that day to the armour of the house of the forrest and therefore it may be it was that house that is here meant or if not so it may be they had severall arsenalls or armouries one for the citie armoury and another for the kings magazine or that this was some place where anciently there had been an armoury before the house of Lebanon was built Vers 22. And after him repaired the priests the men of the plain To wit the men that inhabited the plain countrey about Jerusalem 2. Sam. 2.28 chap. 12.28 Vers 24. Binnui the sonne of Henadad another piece from the house of Azariah unto the turning of the wall This is thought to be the turning of 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 tidâ—ngs 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 â—o 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
Sion and being therefore conscious to themselves of much ingratitude against their sovereigne and fearing withall his just displeasure against them they durst not think of going forth to meet him David therefore by the priests who had stayed all this while in Jerusalem sends them word how ready he was to pardon and forget all that was past Why are you the last to bring the king back to his house and assures them that his affection to them was singular as being his brethren of the same tribe with himself Ye are my brethren ye are my bones and my flesh and acquainting them what he had heard concerning the resolution of the other tribes warns them to take heed that they were not the last in fetching home their king that had cause to be the first and thus was David a notable type of Christ who doth also fetch in rebels to God by proclaiming the tidings of mercy to them the terrours of the Law may scare sinners and make them desire if it were possible to runne away from God but it is the tender of grace in the Gospel that makes them come in and submit themselues Vers 13. And say ye to Amasa Art thou not of my bone and of my flesh c. David doubting that Amasa despairing of the pardon of his offence might draw from him a great part of the strength of Israel now under his command he sent particularly to him both to assure him that he was ready to receive him into his favour again and to give him the respect of a near kinsman for he was indeed his sisters sonne 1. Chron. 2.16 17. and also to proffer him the place of captain of the host the place which Absalom had given him and which Joab now enjoyed and had long since purchased by his valour 1. Chron. 11.6 God do so to me and more also if thou be not captain of the host before me continually in the room of Joab and thus did David seek both to satisfie Amasa and winne him to come in and withall to weaken the excessive power of Joab who had alwayes carried himself too too insolently towards him and had now lately much provoked him both by slaying Absalom against his expresse command and speaking so roughly and rudely to him when he was in heavinesse lamenting his death Vers 14. And he bowed the heart of all the men of Judah even as the heart of one man c. Some understand this of Amasa that upon this promise made to him by David he presently inclined the hearts of all the men of Judah to David so that unanimously they sent to the king their desire that he should return to Jerusalem again and the tender of their fealtie and alleageance to him as in former times but I rather think with others that this is spoken of David and that it is mentioned as the happy effect of this his wise and gentle carriage of himself both towards the men of Judah in generall and Amasa in particular namely that herewith he bowed the heart of all the men of Judah to desire unanimously to settle him again in the throne it might have cost a great deal of bloud to have subdued them by force but by these tenders of grace he bowed their hearts to him even according to his own desire Vers 17. And they went over Jordan before the king That is before the king came over to wit to meet him there on the other side and to fetch him over Vers 20. I am come the first this day of all the house of Joseph to go down to meet my Lord the king It may be justly questioned why Shimei who was of the tribe of Benjamin chap. 16.5 should here say I am come the first this day of all the house of Joseph but to this two answers may be given which have good evidence of reason in them to omit others that are not so satisfactory as these are to wit first that hereby is meant that he was the first of all the tribes of Israel that came to the king as considered apart from the tribe of Judah the Scripture is wont ordinarily to divide the tribes into Judah and Israel and the tribes of Israel so reckoned a part from Judah are usually called Ephraim because that was the chief of those tribes as Esa 7.2 Syria is confederate with Ephraim and the house of Joseph Psal 80.1 Give eare O shepherd of Israel thou that leadest Joseph like a flock and Zach. 10.6 I will strengthen the house of Judah and I will save the house of Joseph and so here in the same regard all the tribes of Israel as distinguished from Judah are comprehended under these words the house of Joseph or secondly that hereby is meant that he was come before any of the house of Joseph I am come the first this day of all the house of Joseph that is I am come before any of the tribes of Israel and because indeed where Judah and Israel or the house of Judah are distinguished in the Scriptures Benjamin is usually reckoned with Judah therefore many Expositours do rather approve of this last resolution of this doubt Vers 22. And David said What have I to do with you ye sonnes of Zeruiah that ye should this day be adversaries unto me That is that you should advise me to that which may prove so exceeding prejudiciall to me my adversaries could not wish me more hurt then this which you advise may bring upon me For do not I know that I am this day king over Israel That is am I not this day reestablished again in my kingdome which I had in a manner lost and would it be convenient to damp the joy of this day with shedding bloud or would it be safe to beat off them that begin now to submit themselves and to endanger my yet unsettled estate by shewing such severitie to him that first stooped and acknowledged his fault and should not Gods mercy in restoring me to my kingdome induce me to shew mercy to others Vers 23. Therefore the king said unto Shimei Thou shalt not die and the king sware unto him Yet at his death he gave Solomon charge to put him to death 1. kings 2.9 his hoar head bring thou down to the grave with bloud as perswading himself happely that therein he should not break his oath first because he sware onely for himself that he would not put him to death I sware to him by the Lord saying I will not put thee to death secondly because he did not as it may seem absolutely enjoyn his sonne to put him to death for this fact but to take some other occasion to do it for so much those words seem to imply which there he useth thou art a wise man and knowest what thou oughtest to do unto him namely that if he watched and observed him well his malice and wickednesse would break forth and give occasion enough in somewhat or other to proceed against him