Gods powerful presence some way or other manifested to them and by the prospect and hope of Gods blessing to accompany and follow his own Ordinance as God had said unto him 24 And Abraham was ninety years old and nine when he was circumcised in the flesh of his fore-skin 25 And Ishmael his son was thirteen years old when he was circumcised in the flesh of his foreskin 26 In the self-same day was Abraham circumcised and Ishmael his son 27 And all the men of his house born in the house and bought with money of the stranger were circumcised with him CHAP. XVIII 1 AND the LORD appeared unto him in the plains of Mamre and he sate in the tent door a Waiting for strangers which might pass that way for whom no publick places being provided in those times and places vertuous persons used to entertain them in their houses See Heb. 13. 2. in the heat of the day b The time when Travellers especially in those hot Countries used to divert and refresh themselves 2 * Heb. 13. 2. And he lift up his eyes and looked and lo three men c As they seemed to be though indeed they were Angels in mens shape stood by him and when he saw them he ran to meet them from the tent door and bowed himself toward the ground d A respect usually paid to persons of quality such as these seemed to be 3 And said My LORD if now I have found favour in thy sight * pass not away I pray thee from thy servant e He directeth his speech to one who by the Majesty of his countenance and the respect which the other two shewed him seemed to be the chief of them 4 Let a little water I pray you be fetched and wash your feet f A practise usual in those parts Gen. 10. 2. and 24. 32. 〈◊〉 43. 24. Iohn 13. 4 5. 1 Tim. 5. 10. because they used to travel either barefooted or only with sandals to cover and â—…cure the bottom of their feet and rest your self under the tree 5 And I will fetch a morsel of bread and †Heb. 〈◊〉 comfort ye your hearts after that ye shall pass on for therefore †Heb 〈◊〉 〈◊〉 are ye come to your servant g Not that he saith or thought that this was their design but an effect of Divine Providence the meaning is therefore hath God directed you this way that I might have an occasion of performing my duty to you which I chearfully embrace And they said so do as thou hast said 6 And Abraham hastened into the tent unto Sarah and said †Heb. 〈◊〉 make ready quickly three measures h Containing each the third part of an Ephah See Eâ—…od 1â—… 36. of fine meal knead it and make cakes upon the hearth i Upon the Coals or in the warm cinders or in an oven He had doubtless other bread ready but he would have new bread for them which he thought most grateful 7 And Abraham ran unto the herd and fetcht a calf tender and good and gave it unto a young man and he hasted to dress it 8 And he took butter and milk and the calf * To wit the choicest parts of the calf which he had dressed and set it before them and he stood by them k To wait upon them as the word standing is used Nehem. 12. 44. Ier. 52. 12. under the tree and they did eat l Either seemingly as the Scripture oft speaks of things according to appearance or really they received the meat into the bodies which they assumed where it was consumed by a Divine power 9 And they said unto him m i. e. One of them in the name of all said Which he did not for his own satisfaction for he who knew her name knew also where she was but to give occasion for the following discourse Where is Sarah thy wife And he said Behold in the tent n In her Tent For Men and Women had then their several Tents or Appartments 10 And he said I will certainly return unto thee o Not in a visible shape but with my powerful and effectual presence to fulfill my promise †Heb. to the living time according to the time of life p This time may respect either 1. Abram and Sarah in the time of Life i. e. when you shall be both alive and in health But that it belonged to them it might seem better to understand it thus in the time when God shall restore life i. e. vigour and activity to you for till then both Abrahams body and Sarahs Womb are expresly said to be dead Rom. 4. 19. to which deadness this Life may be opposite and the time of restoring this lost power of Generation may well be called a time of Life it being a kind of life from the dead and an impowring of him for a vital action from which he was before disenabled and for the conveying of Life to a Child and perpetuating his own life in him Or 2. to the Child according to the time of Life i. e. in the time which is usual for the Conception Quickning and Bringing forth of a living Child Which interpretation recieveth some countenance from 2 King 4. 16. where we have the same phrase Or 3. To the year according to the time or this time of Life or living time i. e. when this time or season of the year shall revive i. e. return or be restored As Cities and Buildings are said to be revived when they are Repaired or Rebuilt as 1 Chron. 11 8. Nehem. 4. 2. And this season might more properly be said to revive and be called the time of Life because it may be gathered from the heat ver 1. and their refreshing themselves under the shadow of a tree that it was the Spring time when Herbs and Plants and Trees which seem to be dead in the Winter recover and shew forth their Life and Vigour and so the sense may be this according to this time which is a time of Life or reviving wherein as the beauty and Fruits of the Earth will be renewed and revived so thou and Sarah shall be revived or receive as it were a new Life in the Son that shall be born to you This sense seems more probable than either of the former because he speaks of a certain set or appointed time v. 14. Rom. 9. 9. Gen. 21. 2. and that time was about a year after this as may appear by comparing Gen. 17 24. and Gen. 21. 5. and lo * Chap. 17. 19 21 and 21. â—… Sarah thy wife shall have a son And Sarah heard it in the tent door which was behind him q i. e. At the back of the Angel that spoke with him Which is here added to shew that he knew her laughter not by the sight of his Eyes but by his all-seeing Knowledge 11. Now * Chap. 17. 17.
and Bizjothjah 29 Baalah and lim and Azem 30 And Eltolad and Chesil and Hormah 31 And Ziklag and Madmannah and Sansannah 32 And Lebaoth and Shilhim and Ain and Rimmon all the cities are twenty and nine r Obj. Here are 37 or 38 Cities named before how then are they only reckoned 29 Ans. There were only 29 of them which either 1. Properly belonged to Iudah the rest fell to Simeons Lot or 2. Were Cities properly so called i. e. walled Cities or such as had Villages under them as it here follows the rest being great but unwalled Towns or such as had no Villages under them with their villages 33 And in the vale Eshtaol and Zoreah and Ashnah 34 And Zanoah and Engannim Tappuah and Enam 35 Jarmuth and Adullam Socoh and Azekah 36 And Sharaim and Adithaim and Gederah * Or or and Gederothaim fourteen cities s Obj. There are 15 numbred Ans. Either one of them was no City strictly called or Gederah and Gederothaim is put for Gederah or Gederothaim so called possibly because the City was double as there want not instances of one City divided into two parts called the old and the new City So the conjunction and is put for the disjunctive or whereof examples have been given before with their villages 37 Zenan and Hedashah and Migdal-gad 38 And Dilean and Mizpeh and Joktheel 39 Lachish and Bozkath and Eglon 40 And Cabbon and Lahmas and Kithlish 41 And Gederoth Beth-dagon and Naamah and Makkedah sixteen cities with their villages 42 Libnah t Heb. Libnah See Ios. 10. 29. and Ether and Ashan 43 And Jiphta and Ashnah and Nezib 44 And Keilah and Achzib and Mareshah nine cities with their villages 45 Ekron u Here and in the following Verses are contained all the Cities of the Philistines among which are Gath and Askelon which peradventure are here omitted because they were not at this time places of such Power and Eminency as afterwards they were but were the Daughters of some of these following Cities though afterwards the Daughter might overtop the Mother as is usual with her †Towns x Heb. Her Daughters i. e. lesser Cities or great Towns subject to Ekrons Jurisdiction and her villages ‡ Heb. Daughters Numb 21. 25. y i. e. Lesser Towns or Hamlets 46 From Ekron even unto the sea all that lay †near Ashdod with their villages ‡ Heb. by the place of 47 Ashdod with her †towns and her villages Gaza with her * Heb. Daughters * Heb. Daughters towns and her villages unto the river of Egypt and the great sea and the border thereof z i. e. The Sea-Coast and all other Cities Towns and Villages upon it 48 ¶ And in the mountains a i. e. In the higher grounds called Mountains or Hills in comparison of the Sea-Coast Shamir and Jattir and Socoh 49 And Dannah and Kirjath-sannah which is Debir b Which also is called Kiriath-sepher above v. 15. So this City had three Names 50 And Anab and Eshâ—…emoh and Anim 51 And Goshen c See Ios. 10. 41. and Holon and Giloh eleven cities with their villages 52 Arab and Dumah and Eshean 53 And * Janum and Beth-tappuah and 〈◊〉 Janus Aphekah 54 And Humtah and * Chap. 14. 15. Kirjath-arba which is Hebron and Zior nine cities with their villages 55 Maon d Of which see 1 Sam. 23. 25. and 25. 2. Carmel e Nabals Country 1 Sam. 25. and Ziph f Which gave its name to the Neighbouring Mountain 1 Sam. 26. 1. and Juttah 56 And Jezreel and Jokdeam and Zanoah 57 Cain Gibeah and Timnah ten cities with their villages 58 Halhul Bethzur and Gedor 59 And Maarath and Beth-anoth and Eltekon six cities with their villages 60 Kirjath-baal which is Kirjath-jearim and Rabbah two cities with their villages 61 ¶ In the wilderness g So the Hebrews call places either uninhabited by men or having but few Inhabitants Beth-arabah Middin and Secaâ—…ah 62 And Nibshan and the city of salt h So called either from the Salt Sea which was near it or from the Salt which was made in it or about it and Engedi six cities with their villages 63 As for the Jebusites the inhabitants of Jeruâ—…em i For though Ierusalem was in part taken by Ioshua before this yet the upper and stronger part of it called Zion was still kept by the Iebusites even until Davids time and it seems from thence they descended to the lower Town called Ierusalem and took it so that the Israelites were forced to win it a second time yea and a third time also for afterwards it was possessed by the Iebusites Iudg. 19. 11. 2 Sam. 5. 6 7. the children of Judah could not drive them out k Namely because of their unbelief as Christ could do no mighty work because of the peoples unbelief Mark 6. 5 6. Mat. 13. 58. and because of their Sloth and Cowardise and Wickedness whereby they forfeited Gods help and then they must needs be imporent but this inability was wilful and brought upon them by themselves but the Jebusites dwell with the children of Judah at Jerusalem l The same things which are here said of the children of Iudah are said of the Benjamites Iudg. 1. 21. Hence ariseth a question To which of the Tribes Ierusalem belonged whether to Benjamin as is gathered from Gen. 49. 27. Deut. 33. 12. Ier. 6. 1. or to Iudah as is implied here and Psal. 78. 68 69. Some think that being in the Borders of both it was common to both and promiscuously inhabited by both and it is certain that after the Captivity it was possessed by both Neh. 11. 4. But for the present though it did belong to Benjamin yet the Children of Iudah being possibly very active in the first taking of it by Ioshua as they certainly were after his Death Iudg. 1. 8. they might thereby get some right to share with the Benjamites in the Possession of it It seems most probable that part of it and indeed the greatest part and main body of it stood in the Tribe of Benjamin and hence this is mentioned in the List of their Cities and not in Iudah's List and part of it stood in Iudah's share even Mount Moriah on which the Temple was built and Mount Sion when it was taken from the Iebusites unto this day m When this Book was written whether in Ioshuah's Life and Old Age which continued many years after the taking of Ierusalem or after his Death when this Clause was added here and elsewhere in this Book by some other man of God which must needs be done before Davids time when the Iebusites were quite expelled and their Fort taken CHAP. XVI AND the lot of the children of Joseph a i. e. Of Ephraim and the half Tribe of Manasseh which are here put together in one not because they had but one Lot for
the children of Abiezer and for the children of Helek and for the children of Afriel and for the children of Shechem and for the children of Hepher and for the children of Shemida these were the male-children i This expression is used to bring in what follows concerning his Female Children of Manasseh the Son of Joseph by their families 3 But * Numb 26. â—…3 and 27. 1. â—…nd 36. 2. Zelophehad the son of Hephir the son of Gilead the son of Machir the son of Manasseh had no sons but daughters k Of whom see on Numb 26. 33. and 27. 1. and these are the names of his daughters Mahlah and Noah Hoglah Milcah and Tirzah 4 And they came near before Eleazar the priest and before Joshua the son of Nun and before the princes saying The LORD commanded Moses to give us an inheritance among our brethren therefore according to the commandment of the LORD he l i. e. Eleazar or Ioshua with the consent of the Princes appointed for that work gave them an inheritance among the brethren of their father 5 And there fell ten portions m Either 1. Six portions for the six Sons whereof one was Hepher and because he had no Sons his part was subdivided into five equal parts for each of the Daughters Or 2. Ten Portions five for the Sons and five for the Daughters for as for Hepher both he and his Son Zelophehad was dead and that without Sons and therefore he had no Portion but his Daughters had several Portions allotted to them to Manasseh beside the land of Gilead and Bashan which were on the other side Jordan 6 Because the daughters of Manasseh had an inheritance among his sons n i. e. No less than the Sons so their Sex was no bar to their Inheritance and the rest of Manassehs sons had the land of Gilead 7 ¶ And the coast of Manasseh was from Asher to Michmethah that lieth before Shechem and the border went along on the right hand unto the inhabitants of En-tappuah 8 Now Manasseh had the land of Tappuah but the city of Tappuah on the border of Manasseh belonged to the children of Ephraim 9 And the coast descended unto the ‖ Or Brook of Reeds river Kanah southward of the river * Chap. 16. 9. these cities of Ephraim o Tappuah and the cities upon the Coast descending to the River c. last mentioned are among the cities of Manasseh p i. e. Are intermixed with their Cities which was not strange nor unfit these two being linked together by a nearer Alliance than the rest the coast of Manasseh also was on the north-side of the river and the out-goings of it were at the sea 10 Southward it was Ephraims and northward it was Manassehs and the sea is his border q Either 1. Manasseh's whose portion is here described and whose Name was last mentioned Or 2. Ephraim's and Manasseh's both expressed in the foregoing words and implyed in the following they and they met together in Asher r i. e. Upon the Tribe of Asher for though Zabulon came between Asher and them for the greatest part of their Land yet it seems there were some Necks or Parcels of Land both of Ephraim's and of Manasseh's which jutted out farther than the rest and touched the borders of Asher And it is certain there were many such incursions of the Land of one Tribe upon some parcels of another although they were otherwise considerably distant one from the other See Ios. 19. 34. And you must not judg of these things by the present Maps which are drawn according to the Opinions of late Authors which many times are false and they are to be judged by the Scripture and not the Scripture by them But that part of Manasseh did reach to Asher appears from hence that Dor a City of Manasseh v. 11. was as Iosephus witnesseth near Carmel which belonged to Asher Jos. 19. 26. on the north s and in Issachar on the east 11 And Manasseh had in Issachar and in Asher t Either 1. Bordering upon them as in Asher is taken v. 10. and as Aarons Rod is said to be in the Ark i. e. close by it Heb. 9. 4. or 2. Properly in them as Ephraim had some Cities in the Tribe of Manasseh Jos. 16. 9. and as it was not unusual when the place allotted to any Tribe was too narrow for it and the next too large to give away part from the larger to the less portion nay sometimes oâ—…e whole Tribe was taken into another as Simeon was into Iudah's Portion when it was found too large for Iudah Jos. 19. 9. Beth-shean and her towns and Ibleam and her towns and the inhabitants of Dor u Not the places onely but the people whom contrary to Gods Command they spared and used for Servants whom therefore they are said to have or possess and her towns and the inhabitants of Endor and her towns and the inhabitants of Taanach and her towns and the inhabitants of Megiddo and her towns even three countreys x This may be referred either to some to wit the three last places or to all the places named in this verse which are here said either to have three Countreys or Tracts of Land belonging to them or to be in three several Countreys or Portions as they seem to have been some in Issachar and some in Asher and yet both belonging to Manasseh Or the words may be rendred the third part of that Countrey for the Hebrew word is of the Singular Number and the Article seems emphatical and so the meaning may be That the Cities and Towns here mentioned are a third part of that Country i. e. of that part of Issachars and Ashers Portion in which those places lay 12 Yet * â—…udg 1. 〈◊〉 the children of Manasseh could not y drive out the inhabitants of those cities but the Canaanites would dwell z Were resolved to Fight rather than he turned out of their ancient habitations in that land q See on Ios. 15. 63. 13 Yet it came to pass when the children of Israel were waxen strong that they put the Canaanites to tribute but did not utterly drive them out a Which they were obliged to now they were strong and numerous enough to possess those places 14 And the children of Joseph b i. e. Of Ephraim and Manasseh as is manifest partly from v. 17. where it is so explained and partly because they mention it as an unreasonable thing that they being two should have but one Lot spake unto Joshua c i. e. Expostulated with him when they went and saw that Portion which was allotted to them and found it much short of their expectation saying Why hast thou given me but one lot and one portion d Either 1. Because they really had but one Lot which afterwards was divided by the Arbitrators between them Or 2. Because the Land
speak unto the king for he will not withhold me from thee s This the spake either because she did not understand or not remember that the Law of God prohibited such Marriages between a Brother and his half-Sister or because she thought her Royal Father could or would dispense with it upon this extraordinary occasion to save his first-born Sons life or that by this pretence she might free her self from her present and most urgent danger knowing she should have opportunity enough to prevent other mischiefs 14 Howbeit he would not hearken unto her voice but being stronger than she forced her and lay with her 15 ¶ Then Amnon hated her ‡ Heb. with great hatred greatly exceedingly s Partly because his Lust being now satisfied his mind and conscience had a true and clear prospect and deep sense of the Natural turpitude and baseness of the action and of that shame and contempt and loss and mischief which was likely to follow it and consequently an utter aversion from her who had been the instrument and occasion of his sin and principally by the just Judgment of God both upon Amnon and David that so the sin might be made publick and way made for the succeeding Tragedies for otherwise it would probably produce Love and Kindness to her as it did in another Gen. 34. 2 3. especially in him whom both Nature and Interest and even Lust it self obliged to allay her grief and shame by all possible demonstrations of kindness so that the hatred wherewith he hated her was greater than the love wherewith he had loved her and Amnon said unto her Arise be gone 16 And she said unto him There is no cause ‖ To wit given thee by me this evil in sending me away is greater than the other t This she might truly say because though the other was in it self a greater sin yet this was an act of greater inhumanity and barbarous cruelty and a greater wrong and calamity to her which she means by evil because it exposed her to publick infamy and contempt as if she had been an impudent Strumpet and had either enticed him to the sin or at least consented to it and besides it turned a private offence into a publick scandal to the great dishonour of God and of his people Israel and especially of the Royal Family and was likely to cause direful passions and breaches and mischiefs among them that thou didst unto me but he would not hearken unto her 17 Then he called his servant that ministred unto him and said Put now this woman out from me and bolt the door after her 18 And she had a garment of divers colours u Of Embroidered work Compare Gen. 37. 3. up on her for with such robes were the kings daughters that were virgins apparelled Then his servant brought her out and bolted the door after her 19 ¶ And Tamar put ashes on her head and rent her garment x To signify her grief for some Calamity which had befallen her and what that was concurring circumstances did easily discover of divers colours that was on her and laid her hand on her head y In token of grief and shame as if the were unable and ashamed to shew her face See Iâ—…r 2. 37. and went on crying z To manifest her abhorrency of the Fact and that it was not done by her consent 20 And Absalom her brother said unto her Hath Amnon thy brother been with thee a i. e. Lien with thee Behold and imitate the modesty of Scripture-expressions but hold now thy peace my sister he is thy brother b Therefore thou must forgive and forget the injury therefore thy disgracing of him will be a blot to us all therefore thou wiltst not get right from David against him because he is as near and dear to him as thou therefore thy dishonour is the less because thou wast not abused by any mean person but by a Kings Son therefore this Evil must be born because it cannot be revenged And thus he covers his design of taking vengeance upon him at the first opportunity ‡ Heb. not thine heart regard not this thing c So as to torment thy self So Tamar remained ‡ Heb. and was desolate desolate d Neglected and forsaken by others none now seeking her in Marriage and through shame and dejection of mind giving her self up to solitude and retirement in her brother Absaloms house 21 ¶ But when king David heard of all these things he was very wroth e To wit with Amnon whom yet he did not punish at least so severely as he should either from the conscience of his own guilt in the like kind or from that foolish indulgence which he oft shewed to his Children or because the case was perplexed for if he had been put to death for the Fact by vertue of that Law Deut. 22. 23 24. she also who was innocent must have died with him because she did not cry out although indeed that Law did not reach the present case Tamar not being betrothed to an Husband and for the following Law concerning a Virgin not betrothed that could have no place here he could not force Amnon to Marry Tamar because that Marriage had been incestuous 22 And Absalom spake unto his brother Amnon neither good nor bad f i. e. He said nothing at all to him to wit about that business It is a Synecdochical expression used in like manner Gen. 31. 24. He neither debated it with him nor threatned him for it but seemed willing to cover it and pass it by with Brotherly kindness For if he had wholly forborn all discourse and converse with him it would have raised great jealousies in Amnon and David and hindred him in his intended and desired revenge for g Or rather but or though as the Hebrew Particle Chi commonly signifies for the following Clause is not added as a reason of the former but by way of exception or opposition Though he outwardly expressed no dislike of the Fact yet he inwardly hated him Absalom hated Amnon because he had forced his sister Tamar 23 ¶ And it came to pass after two full years ‖ This circumstance of time is noted partly as an aggravation of Absalom's malice which was so inveterate and implacable and partly as an act of Absalom's policy that both Amnon and David might more securely comply with his desires as being now free from all suspition of revenge that Absalom * 1 Sam 〈◊〉 had sheep shearers h According to the manner of those ancient times when Princes did not give themselves up to sloth and luxury but spent their time and pains in some honest imploiment in Baal-Hazor which is besides Ephraim i Either First The City called Ephraim or Ephrem Ioh. 11. 54. Or Secondly The Tribe of Ephraim towards or nigh unto which this place was scituate and Absalom
for David d He that wisheth David good success against Sheba and against all Rebels Whereby he implies that though this Fact of his was done against the Kings Command yet it was for his Interest and Defence let him go after Joab 12 And Amasa wallowed e Heb. rolled himself being in the Pangs of Death yet having so much Life left as to move himself a little though not to raise himself up from his place in blood f In his own blood which was shed there in the midst of the high-way and when the man saw that all the people g To wit the Soldiers which were upon their March stood still h Wondering at the Spectacle and enquiring into the Author and occasion of it he removed Amasa out of the high-way into the field i Perceiving that it both incensed them against Ioab and hindred the Kings present Service and cast a cloth upon him when he saw that every one that came by him stood still 13 When he was removed out of the high-way all the people went on after Joab to pursue after Sheba the son of Bichri ¶ 14 And he k Either 1. Ioab who pursued Sheba through all the Tribes as far as Abel Or rather 2. Sheba who was last mentioned who Marched from Tribe to Tribe to stir them up to Sedition and to him the following words seem best to agree went through all the tribes of Israel unto Abel and to Beth-maachah l Or rather to Abel even to Bethmaachah i. e. unto Abel-beth-maachah as this place is called here in the Hebrew text ver 15. and 1 King 15. 20. 2 King 15. 29. to distinguish it from other Abels and to signifie that this was that Abel which was in the Tribe of Napthali in the Northern border of Canaan towards that part of Syria called Maachah 2 Sam. 10. 8. and all the Berites m Such as lived in the City or Territory of Beeroth of Benjamin Iosh. 18. 25. who being of the same Tribe if not City with Sheba and his greatest Acquaintance and Friends or being most Implacable against David adhered to Sheba and followed him through all the Tribes of Israel and they n to wit the Tribes of Israel i. e. a considerable Number of them as might well be expected when the discontents were so high and general were gathered together and went also after him o i. e. After Sheba 15 And they p i. e. Ioab and his Army which is easily understood both from the foregoing and following Verses came and besieged him in Abel of Bethmaachah and they cast up a bank against the city q From whence they might either batter the Wall or shoot at those who defended it against them who should Assault it See 2 King 19. 32. Ier. 32. 24. and 33. 4. Otherwise they threw down the bank of the City which they had raised up to Defend the City on the weakest side and ‖ Or it stood against the outmost Wall it stood in the trench r i. e. The Bank stood in or near to the Trench or the Wall of the City so that the City was in great danger of being taken Otherwise the City stood within the Trench or Wall being Defended onely by a single Trench or a weak Wall the Bank which was raised up there to Defend it being thrown down and all the people that were with Joab †battered the wall to throw it down ‡ Heb. marred to throw down 16 ¶ Then cried a wise woman out of the city Hear Hear say I pray you unto Joab Come near hither that I may speak with thee 17 And when he was come near unto her the woman said Art thou Joab And he answered I am he Then she said unto him Hear the words of thine handmaid And he answered I do hear 18 Then she spake saying ‖ Or They plainly speak in the beginning saying Surely they will ask of Abel and so make an end They were wont to speak in old time saying They shall surely ask counsel at Abel and so they ended the matters s According to this Translation the sence is This City which thou art about to Destroy is no mean and contemptible one but so honourable and considerable for its Wisdom and the Wise People in it that when any differences did arise among any of the Neighbours they used Proverbially to say We will ask the Opinion and Advice of the Men of Abel about it and we will stand to their Arbitration and so all parties were satisfied and Disputes ended But there is another Translation in the Margent embraced also by some others which seems to be the best They i. e. The Citizens of this City plainly or commonly spake among themselves in the beginning to wit when Sheba and his Men first came into the City and they were informed That Ioab was pursuing him saying Surely they will ask of Abel and so make an end i. e. They will peaceably Expostulate the business with us and enquire Why we received Sheba into our City and whether we would deliver him up into their hands and would inform us of the reason of their Hostile Attempt upon us and offer to us Conditions of Peace which by Gods Law Deut. 20. 10. they were to do even to strange and much more to Israelitish Cities So she doth both modestly reprove Ioab for the neglect of his Duty and oblige him to the Performance of it 19 I am one of them that are peaceable and faithful in Israel t Or I to wit the City of Abel in whose Name and Person she speaks this am one of the peaceable and faithful Cities of Israel Whatsoever Sheba may design whom we have innocently received into our City before we well understood the matter We of this City abhor the thoughts of Warring and Rebelling against the King as having had no hand in Absalom's late Rebellion which is probable enough considering both their Scituation in the utmost Borders of the Land very remote from the Seat of that Civil War and their open Profession of their Peaceableness and Fidelity or Loyalty to the King which had been Impudent if they had been so lately Involved in the last War and Rebellion thou seekest to destroy a city and a mother u i e. A Mother City for great Cities are commonly called Mothers as lesser Towns or Villages subject to them and depending upon them for Direction and Defence are called their Daughters as Ezek. 16. 27 46. in Israel why wilt thou swallow up the inheritance of the LORD x i. e. A considerable part of that Land which God hath chosen for his peculiar Possession The Destruction which thou art about to bring upon us is an injury also to Israel and to the God of Israel 20 And Joab answered and said Far be it far be it from me that I should swallow up or destroy 21 The matter is not
First A command and then the last clause is an exception from that Law Deut. 20. 19. which being delivered by a Prophet might be obeyed And if this command seem severe it must be considered that the Moabites were a very wicked people perfidious cruel implacable Enemies to Gods People upon all occasions and now in a state of Rebellion Or rather Secondly A prediction of their success that they should have so full and compleat a Victory that they should be able to do all which is here expressed and stop all wells of water and ‡ Heb. grieve make useless mar every good piece of land with stones 20 And it came to pass in the morning when the meat-offering was offered g i. e. The morning-Sacrifice of which Exod. 29. 39 40. which doubtless was attended with the Solemn prayers of Gods People as the Evening-Sacrifice unquestionably was Act. 3. 1. there being the same reason for substance for both times At this time Elisha joyned his Prayers with the Prayers of Gods People especially those at Ierusalem as he had done at a like time 1 King 18. 29. aad this time God chose to answer his and their Prayers and to work this Miracle that thereby he might determine the controversie between the Israelites and Iews about the place and manner of worship and give a publick Testimony from Heaven for the Iews and against the Israelites that behold there came water h Miraculously produced out of some Rock or Vein of the Earth by the way of Edom i From those parts which were towards Edom. and the countrey was filled with water 21 ¶ And when all the Moabites heard that the kings were come up to fight against them they ‡ Heb. were cried together gathered all that were able to ‡ Heb. gird himself with a girdle put on armour k Heb. to gird on a girdle i. e. a Military Girdle to which the Sword was fastened 2 Sam. 20. 8. 1 King 2. 5. and upward and stood in the border l Or in that border to wit of their Countrey which was towards Edom which way they understood the Kings came Here they stood probably to defend the passages into their Countrey 22 And they rose up early in the morning and the sun shone upon the water and the Moabites saw the water on the other side as red as blood n Because of the morning-Sun which meeting with the Vapours that arose from the Earth and shining through them upon the Water gave it a reddish tincture God also so ordered things that their sences and fancies were disturbed or the Air so disposed that it might seem of this Colour And they might more easily mistake this for Blood because they knew that that ground was generally dry and without any trenches or streams of Water now especially in this dry season there being no noise of Wind and Rain v. 17. And they might justly think that the three Kings being divided in their Religion and Interests and discontented for want of Water might fall into dissentions and heats and mutual slaughters of which they had a late example 2 Chron. 20. 22 23. 23 And they said This is blood the kings are surely ‡ Heb. destroyed slain and they have smitten one another now therefore Moab to the spoil n They were so highly confident that they send no Scouts but March thither with their whole Army and that in great disorder Wherein there was also a Divine hand strengthning them in their mistakes and hardening them to their destruction 24 And when they came to the camp of Israel the Israelites rose up and smote the Moabites so that they fled before them but ‖ Or they smoâ—…e in it even smiting they went forward smiting the Moabites even in their countrey o They pursued them to their own Countrey and entred it with and after them the passes which before the Moabites defended being now open for them 25 And they beat down the cities and on every good piece of land cast every man his stone p The Stones which happily had been with great care and pains pickt out of the Land and laid in heaps after the manner they dispersed again and slew the people who should have cleansed them again and filled it and they stopped all the wells of water and felled all the good trees ‡ Heb. until he leâ—…t the stones thereof in Kir-haraseth onely in Kirharaseth q Which was the Royal and strongest City of the Moabites Isa. 16. 7 11. into which the remnant of the Moabites were gathered where also their King was with them left they the stones thereof r The Walls and Buildings of this City onely were left other Cities and in a manner their whole Countrey being utterly destroyed howbeit the slingers s Either First Such as slung small Stones against those that stood upon the Wall to desend it Or rather Secondly Such as slung great Stones against the Walls to break them down according to the manner of those times went about it and smote it t i. e. Made breaches in the Walls by which they might enter into the City and take it 26 ¶ And when the king of Moab saw that the battel was too sore for him he took with him seven hundred men that drew swords to break through even unto the king of Edom u That being unable to defend the City longer he might make an escape which he chose to do on the King of Edom's quarter because he thought either that his was the weakest side or that he would more willingly suffer him to escape because he was not so hearty in the War as the rest but onely forced to it and he might hereafter have some occasion of the King of Moab to joyn with him as before he had 2 Chron. 20. 22. but they could not 27 Then he took his eldest son x Either First the King of Edom's Son whom in his eruption he took and then Sacrificed Compare Amos 2. 1. But First That place speaks of the king not of the kings son and of the burning of his bones not of the offering of a living man for a Burnt-Offering Secondly This would not have made the besiegers to raise their siege but to have followed it more warmly to revenge so barbarous an action Thirdly The following clause that should have reigned in his stead agrees not so well to the Edomites whose King was onely Iehoshaphat's Vice-Roy and therefore his Son had no right to succeed him as it doth to the Moabites whose King was revolted from Israel and intended to keep that Kingdom to himself and Children Or rather Secondly His own Son whom he Sacrificed partly to obtain the favour of his God according to the manner of the Phoenicians and other people in grievous and publick Calamities whereof we have manifest testimonies both in Scripture as Ps. 106. 37. Ezek. 20. 31. and in
had compassion on them and had respect unto them because of his covenant with Abraham Isaac and Jacob and would not destroy them neither cast he them from his ‡ Heb. 〈◊〉 presence f i. e. From the Land of Canaan to which the presence and publick and solemn Worship of God was confined as yet 24 So Hazael king of Syria died and Ben-hadad his son reigned in his stead 25 And Jehoash the son of Jehoahaz ‡ Heb. 〈◊〉 ed and â—…ook took again out of the hand of Ben-hadad the son of Hazael the cities which he had taken out of the hand of Jehoahaz his father by war three times did Joash beat him g According to the Prediction above v. 19. and recovered the cities of Israel CHAP. XIV IN the second year of Joash son of Jehoahaz king of Israel a i. e. After he began to Reign alone for he Reigned two or three Years with his Farther Oâ—… which see on chap. 13. 10. reigned * 2 Câ—… 〈◊〉 Amaziah the son of Joash king of Judah 2 He was twenty and five years old when he began to reign and reigned twenty and nine years b To wit 14 Years with Ioash King of Israel who Reigned onely 16 Years chap. 13. 10. and 15 Years after the death of Ioash or with Ieroboam the Son of Ioash as is affirmed here ver 17. and 2 Chron. 25. 25. in Jerusalem and his mothers name was Jehoaddan of Jerusalem 3 And he did that which was right in the sight of the LORD c That which was in some sort agreeable to Gods Will. yet not like David his father d Not sincerely 2 Chron. 25. 2. he did according to all things as Joash his father did e i. e. For a time served God aright but afterwards fell to Idolatry 1 Chron. 25. 14. as Ioash had done 2 King 12. 3. 4 Howbeit f Though he did right c. for this Particle is to be joyned with those words the rest being to be closed with a Parenthesis the high places were not taken away as yet the people did sacrifice and burnt incense on the high places 5 ¶ And it came to pass assoon as the kingdom was confirmed in his hand that he slew his servants * Chap. 12 〈◊〉 which had slain the king his father Whereby it is implied that his Fathers Murderers had powerful Friends and Abetrors and that their Fact was in some sort approved by the generality of the People to whom Ioash had made himself hateful by his Apostacy to Idolatry and by his ingratitude to the House of Iehoiada 6 But the children of the murderer he slew not g Wherein he shewed some Faith and Courage that he would obey this Command of God though it was very hazardous to himself such persons being likely to seek revenge for their Fathers death according unto that which is written in the book of the law of Moses wherein the LORD commanded saying * Deut. 24. 〈◊〉 Ezek. 18 〈◊〉 The fathers shall not be put to death for the children nor the children be put to death for the fathers but every man shall be put to death for his own sin 7 He slew of Edom h i. e. Of the Edomites or the children of Seir as they are called 2 Chron. 25. â—… 1. either because they dwelt in Seir See Gen. 36. 8. or because these people were confederates And he invaded these People because they were Subjects to his Kingdom from which they had revolted in Ioram's days 2 King 8. 20. in the valley of salt i Which was the Land of Edom Of which see 2 Sam. 8. 13. Psal. 60. 2. ten thousand and took ‖ Selah k Or the rock the chief City of that part of Arabia called by other Authors Petra which signifies a rock because it was built upon a Rock â—… Chron. 25. 12 by war and called the Or the rock name of it Joktheel l Which signifies the obedience of God i. e. given him by God as a reward of his Obeidence to Gods Message by the Prophet 2 Chron. 25. 8 9. unto this day 8 ¶ Then Amaziah sent messengers to Jehoash the son of Jehoahaz son of Jehu king of Israel saying Come let us look one another in the face m Let us fight personally and with our Armies This challenge he sent partly upon the late and great inâ—…uries done by the Israelites to his people 2 Chron. 25. 10 13. and partly from self-confidence and a desire of advancing his Glory and Empire by his Arms. 9 And Jehoash the king of Israel sent to Amaziah king of Judah saying The thistle that was in Lebanon sent to the cedar that was in Lebanon n By the thistle a low and contemptible yet troublesome Shrub he understands Amaziah and by the cedar himself whom he intimates to be far stronger than he and out of his reach saying Give thy daughter to my son to wife o Let us make a match i. e. let us fight Onely he expresseth this Bloody work in a civil manner as Amaziah had done ver 8. and as Abner did 2 Sam. 2. 14. Or let thy Kingdom and mine be United under one King as formerly they were and let us decide it by a pitched Battel whether thou or I shall be that King Or as some expound it by affirming That it was great arrogancy and presumption for him to desire a Friendly League or Affinity with him he leaves him to guess how intolerable it was that he should undertake to wage War against him and there passed by a wild beast that was in Lebanon and trode down the thistle p And with no less ease shall my Soldiers tread down thee and thy Forces 10 Thou hast indeed smitten Edom and thine heart hath lifted thee up glory of this q Content thy self with that Glory and Success and let not thine Ambition betray thee to ruin and tarry ‡ 〈◊〉 at thy 〈◊〉 at home for why shouldest thou meddle to thy hurt that thou shouldest fall even thou and Judah with thee 11 But Amaziah would not hear r Because God blinded and hardned him to his destruction for his abominable and ridiculous Idolatry 2 Chron. 25. 10. therefore Jehoash king of Israel went up s To wit into the Kingdom of Iudah carrying the War into his Enemies Countrey and he and Amaziah king of Judah looked one another in the face at Beth-shemesh which belongeth to Judah t Which is added to distinguish it from that Bethshemesh in Issachar and another in Naphthali Ios. 19. 22 38. 12 And Judah ‡ Heb. was 〈◊〉 was put to the worse before Israel and they fled u Being unsatisfied in the ground and manner of the quarrel and discouraged by their Kings Idolatry and smitten by God with a spirit of fear every man to their tents 13 And Jehoash king of Israel took Amaziah
and famous a Change of the Iewish Affairs as this Captivity made this being the usual way of the Romans and Greeks and other more Ancient and Eastern Nations to compute the times from the great Changes and Revolutions hapning among them And that this was the practise of the Iews in the Computation of these very times is evident from the use of it in the Prophecy of Ezekiel Chap. 1. 2. which was the fifth year of Iehojakim's captivity and Chap. 33. 21. in the Twelfth year of our Captivity and Chap. 40. 1. in the Twenty fifth year of our captivity 3. To all this might be added That some here acknowledge an Error of the Scribe and affirm That in the first and best Copies in 2 Chron. 36. 9. it was not eight but eighteen which they gather from hence because those two Ancient and Venerable Translators the Syriack and Arabick read there as it is here was eighteen years old which they say they would never have presumed to do if they had not so read it in those Hebrew Copies out of which they drew their Translation or in some of them and he reigned in Jerusalem three months l And ten days which are added 2 Chron. 36. 9. But such small sums are frequently omitted in great Numbers See on Gen. 15. 13. 1 King 16. 8. and his mothers name was Nehushta the daughter of Elnathan of Jerusalem 9 And he did that which was evil in the sight of the LORD according to all that his father had done 10 ¶ * 〈◊〉 1. 1. At that time the servants of Nebuchadnezzar king of Babylon came up against Jerusalem and the city ‡ 〈◊〉 came 〈◊〉 was besieged m Either 1. Because the people had made Iehojachin King without his consent Or 2. Because he had some notice or at least a suspition of his intentions to Rebel against him and to joyn with Egypt against him as Zedekiah his Successor did But whatsoever was the Second and Immediate cause of it the chief Cause was God's commandment or the direction of his Providence as it was said ver 3. 11 And Nebuchadnezzar king of Babylon came against the city and his servants did besiege it 12 And Jehoiachin the king of Judah went out to the king of Babylon n i. e. Yeilded up himself and the City into his hands and this by the counsel of Ieremiah and to his own good he and his mother and his servants and his princes and his ‖ 〈◊〉 〈◊〉 officers and the king of Babylon took him in the eighth year of his reign o i. e. Of Nebuchadnezzar's Reign as appears by comparing this with Chap. 25. 8. and because Iehojachin Reigned not half a year 13 * 〈◊〉 17. 〈◊〉 And he carried out thence all the treasures of the house of the LORD and the treasures of the kings house and cut in pieces all the vessels of gold q i. e. The most and choicest of them by comparing this with ch 25. 14 15. which Solomon king of Israel had made r So he expresseth it either First Because these Vessels were made by the godly Kings of Iudah instead of those which Solomon made and so they go by his name as the Ship of the Argonaâ—…ts was still reputed the same Ship though it was from time to time recruited with new materials until nothing of the old was left Or Secondly Because though the City and Temple had been risted more than once both by the Kings of Egypt and Israel and by the wicked Kings of Iudah yet these golden Vessels were preserved from them either by the care of the Priests who hid them out of the way or by the clemency of the Conquerors and the reverence which they bare to such sacred Instruments or by the special providence of God disposing their hearts to leave them Or if they had been taken away by any of these Kings they might afterwards be recovered by the intreaty or at the cost of the godly Kings of Iudah in the temple of the LORD as the LORD had said p Or rather took away as this word elsewhere signifies or cut off to wit from the Temple For why should they cut in pieces those Vessels which might conveniently be carried away And that they were not cut in pieces but reserved whole is manifest from Ezra 1. 7. and Dan. 5. 2 3. 14 And he carried away all Jerusalem s i. e. The Inhabitants of Ierusalem not simply all but the best and most considerable part as the following words explain and restrain it and * 〈◊〉 24. 1. all the princes and all the mighty men of valour even ten thousand t Which are more particularly reckoned up v. 16. where there are 7000 mighty men and a thousand Smiths and those mentioned v. 15. make up the other 2000. â—… Which might furnish them with new Arms and thereby give him fresh trouble captives and all the crastsmen and smiths â—… none remained save the poorest sort of the people of the land 15 And * Chron. â—…6 〈◊〉 2 6. he carried away Jehoiachin to Babylon and the kings mother and the kings wives and his ‖ Or 〈◊〉 officers and the mighty of the land those carried he into captivity from Jerusalem to Babylon 16 And all the men of might even seven thousand and craftsmen and smiths a thousand all that were strong and apt for war even them the king of Babylon brought captive to Babylon 17 ¶ And * 〈◊〉 37. 1. the king of Babylon made Mattaniah * 1 Chron. 3. 〈◊〉 his fathers brother king in his stead and changed his name to Zedekiah x That he might admonish hâ—…m of what this Name signifies the justice of God which had so severely Punished Iehojakim for his Rebellion and would no less certainly overtake him if he should be guilty of the same Rebellion and Perfidiousness of which his Predecessor was guilty 18 * 2 Chr. 36. 1 Jer. 37. 1. and 52. 1. Zedekiah was twenty and one years old when he began to reign and he reigned eleven years in Jerusalem and his mothers name was * Chap. 23. 31. Hamutal the daughter of Jeremiah of Libnah 19 And he did that which was evil in the sight of the LORD according to all that Jehoiakim had done 20 For through the anger of the LORD it came to pass in Jerusalem and Judah until he had cast them out from his presence that Zedekiah rebelled against the king of Babylon y Thus the Peoples Sins were the true Cause why God gave them wicked Kings whom he suffered to do wickedly that they might bring the long-deserved and threatned Punishments upon Themselves and their People CHAP. XXV ANd it came to pass * 2 Chr. 36. 17. Jer. 34. and 3â—… 1. Ezelâ—… 24. 1. in the ninth year of his reign in the tenth month in the tenth day of the month that Nebuchadnezzar King of Babylon came he and
destroy them 25 But †〈◊〉 〈◊〉 〈◊〉 when Esther came before the king he commanded by letters that his wicked device which he devised against the Jews should return upon his own head and that he and his sons should be hanged on the gallows 26 Wherefore they called these days Purim after the name of ‖ 〈◊〉 is 〈◊〉 Pur therefore for all the words of this letter and of that which they had seen t i. e. Both for the respect which they justly bare to Mordecai's â—…etter and because they themselves had seen and felt this wonderful work of God on their behalf concerning this matter and which had come unto them 27 The Jews ordained and took upon them and upon their seed and upon all such as joined themselves unto them u i. e. Gentile Proselites who were obliged to submit to other of the Jewish Laws and therefore to this also the rather because they enjoyed the benefit of this days deliverance without which the Jewish Nation and Religion had been in a great measure if not wholly extinct in the World so as it should not †〈◊〉 〈◊〉 fail that they would keep these two days according to their writing x i. e. According to that writing which was drawn up by Mordecai with Esthers consent v. 23 29. and afterwards confirmed by the consent of all the Jews in the several places and according to their appointed time every year 28 And that these days should be remembred and kept throughout every generation every family every province and every city and that these days of Purim should not †Heb pass fail from among the Jews nor the memorial of them †Heb. â—…nded perish from their seed 29 Then Esther the queen the daughter of Abihail and Mordecai the Jew wrote with †Heb. all strength all authority y The former Letter v. 20. did only recommend but this enjoins the observation of this solemnity because this was not only Mordecai's Act who yet had by the King 's Grant a great Power and Authority over the Subjects of that Kingdom and consequently over the Jews but it was the Act of all the Jews binding themselves and Posterity to it v. 27. Or with all might or efficacy and as that word usually signifies He presâ—…ed it with all earnestness and vehemency to confirm this second letter of Purim 30 And he sent the letters unto all the Jews to the hundred twenty and seven provinces of the kingdom of Ahasuerus with words of peace and truth z Or even words of peace and truth Which may respect either 1. The form of the writing wherein after the custom he saluted them with hearty wishes of their true Peace or prosperity or of the continuance of those two great blessings of God truth i. e. the true Religion and Peace either among themselves or with all men that they might peaceably and quietly enjoy and profess the truth Or 2. The manner of his writing which was with peace i. e. friendship and kindness to his Brethren and truth i. e. sincerity which is the more noted and commended in him because it is so unusual in such great Courtiers as he now was Compare ch 10. 3. or the matter of his Writing which was to direct and persuade them to keep both peace and truth i. e. both to live peaceably and lovingly both one with another and with all their Neighbours not insulting over them upon their confidence in Mordecai's great power or upon this late and great success as men naturally and commonly do nor giving them any fresh provocations and yet holding fast the true Religion in spight of all the artifices or hostilities of the Gentiles among whom they lived 31 To confirm these days of Purim in their times appointed according as Mordecai the Jew and Esther the queen had enjoined them and as they had decreed †Heb. for their souls for themselves and for their seed the matters of the fasting and of their cry ‖ For or about those great and overwhelming calamities which were decreed to all the Jews and for the removing of which not only Esther and the Jews in Shushan but all other Jews in all places as soon as they heard those dismal tidings did doubtless according to the precepts of Scripture and the constant practice of their godly Predecessors in all Ages fly to that last and only Refuge of seeking to God by Fasting and earnest Prayers and strong Cries unto God which God was pleased graciously to hear and in answer thereunto to give them this amazing Deliverance And this was that which they were now to remember to wit the greatness of their danger and of their rescue from it And accordingly the Jews use to observe the first of these days with Fasting and crying and other expressions of vehement grief and fear and the latter with Feasting and Thanksgiving and all demonstrations of Joy and Triumph 32 And the decree of Esther †Who had received Authority and commission from the King to impose this upon all the Jews confirmed these matters of Purim and it was written in the book * Either in the publick Registers of that Kingdom Or rather in the Records which the Jews kept of their most memorable passages CHAP. X. 1 ANd the king Ahasuerus laid a tribute upon the land and upon the isles of the sea a i. e. Upon all his Dominions whether in the main continent or in the Islands 2 And all the acts of his power and of his might and the declaration of the greatness of Mordecai whereunto the king †〈…〉 advanced him are they not written in the book of the chronicles of the kings of Media and Persia 3 For Mordecai the Jew was next unto king Ahasuerus and great among the Jews and accepted of the multitude of his brethren b Who did not envy his greatness as men most commonly do in such cases but rejoiced in it and blessed God for it and praised and loved him â—…or his right sweet management of his vast power seeking the wealth of his people and speaking peace to all his seed c Or for all his seed to wit the Jews who were of the same seed and root from which he was descended He spoke and acted with great Kindness and Friendliness to them when they resorted to him upon any occasion JOB SOme things are to be premised in the General concerning this Book before I come to the Particulars 1. That this was no Fiction or Parable as some have dreamed but a real History which is sufficiently evident both from the whole Contexture of the Book wherein we have an exact and distinct account of the Places Persons and things here mentioned with their several Circumstances and especially the succeeding Pen-men of Holy Scripture who mention him as a real and eminent example of Piety and Patience as Ezek. 14. 14. Jam. 5. 11. 2. That
true Iacobites or Israelites who cannot conveniently be said to seek the Face of Iacob i. e. Their own And the Phrase of seeking the Face of Iacob or of the Church is no where used in Scripture Or as it is in the Margent O God of Iacob But that seems to be too large a Supplement Or this is Iacob the Pronoun this being easily understood out of the beginning of the Verse Or the Generation which may in the same manner be supplied of Iacob Iacob being here put not for the Person but for the posterity of Iacob as it is Gen. 49. 7. Numb 23. 7. 10. 23. Deut. 32. 9. Psal. 14. 7. or for the Church or people of God which is oft called Iacob or Israel as Isa. 14. 1. and 41. 8. and 44. 1 5 21. c. So the Sence is this and this only is the true Iacob or Israel or Church of God and all others are so only in Name and Title although they be descended lineally from him Or in Iacob the Particle in being here understood as it is in Psal. 2. 12. and 17. 12. and in many other places So the Sence of the place is this is the true Generation of them that seek God's Face in Iacob i. e. Either in Iacobs Land or Sanctuary the only place where God was to be sought Or among the Iacobites or Israelites By which he insinuates what is expressed Rom. 9. 6. that all are not Israel that are of Israel and that all were not Israelites indeed that were sprung from Iacob but only those of them who were such as he described v. 4. Comp. Ioâ—… 1. 47. Rom. 228 29. and the King of glory t The question was put Who shall ascend into God's Hill and Holy place v. 3. To which Answer hath been given and the Persons described v. 4 5 6. But because there still were impediments in the way and there were Gates and Doors to this Holy place to shut out those who would ascend thither therefore he poetically speaks to those Gates to open and let in the King of Glory who would make way for his Subjects and followers Here is a Representation of a Triumphant entrance of a King into his Royal City and Palace for which the Gates use to be enlarged or at least Wide opened He speaks here of the Gates and Doors Either 1 Of his Royal City of Sion through which the Ark was at this time to be brought to the Tabernacle which David had built for it called Everlasting Either from the solidity and durableness of the Matter or from David's Desires and Hopes that God would make them such in some sort because he loved the Gates of Sion Psal. 87. 2 Or rather 2. Of the Temple which by Faith and the Spirit of Prophecy he beheld as already built and accordingly addresseth his Speech to it whose Doors he calls Everlasting not so much because they were made of strong and durable Materials as in Opposition of those of the Tabernacle which were removed from place to place whereas the Temple and it's Doors were constantly fixed in one place and if the sins of Israel did not hinder â—…were to abide there for ever i. e. As long as the Mosaical dispensation was to last or until the coming of the Messias as that Phrase is very commonly taken in the Old Testament These Gates he bids liâ—…t up their Heads or Tops either by allusion to those Gates which have a Portcullis at the top of them which may be let down or taken up and accordingly makes the Entrance either higher and lower Or that by this figurative Address to the Gates he might signifie the Duty of the People to make their Gates higher and Wider to give their King a more Magnificent entrance But though this be the litteral Sence of the place yet there is also a Mystical Sence of it and that too designed by the Holy Ghost And as the Temple was undoubtedly a Type of Christ and of his Church and of Heaven it self so this place may also contain a Representation Either of Christ s entrance into his Church or into the Hearts of his faithful People who are here Commanded to set open their Hearts and Souls which are not unfitly called everlasting Doors for his Reception Or of his Ascension into Heaven where the Saints or Angels are poetically introduced as preparing the way and opening the Heavenly Gates to receive their Lord and King returning to his Royal Habitation with Triumph and Glory Comp. Psal. 47. 5. and 68. 25. Act. 2. 33. Eph. 4. 8. shall come in t The glorious King Ieâ—…ovah who dwelt in the Temple and between the Cherubims Or the Messias the King of Israel and of his Church called the King Or Lord of Glory 1 Cor. 2. 8. Iam. â—… 1. both for that Glory which is Inherent in him and that which is purchased by him for his Members 8. Who is the King of glory u This seems to be a Prolepsis or removal of an Objection You will say What is the cause of this imperious Call and why or for whom must those Gates be opened in so solemn and Extraordinary a manner the LORD strong and mighty the LORD mighty in battel x This contains an Answer to the question He is no ordinary Person no meaner and no other than Iehovah who hath given so many Proofs of his Almightiness who hath subdued all his Enemies and is now returned in Triumph Here is in this and the foregoing Verse a sacred Dialogue between several Persons And some suppose that the Sacred Musitians which attended upon the Service of the Ark and Tabernacle and were doubtless employed in this Solemnity 2 Sam. 6. â—… were divided into two Quires whereof one spake the former and the other the latter Verse 9. Lift up your heads O ye gates even lift them up ye everlasting doors and the King of glory shall come in y The same Verse is repeated again Partly to shame and awaken the Dulness of mankind who are so hardly brought to a serious Preparation for such Solemnities and Partly to signifie the great worth and importance of the Matter contained under these Expressions 10. Who is this King of glory the LORD of host z Under whose Command are all the Hosts of Heaven and Earth Angels and Men and all other Creatures he is the King of glory Selah PSAL. XXV The ARGUMENT This Psalm seems to have been Composed when David was under some straights and pressures when his outward afflictions were accompanied with inward â—…horrors of Conscience for his sins by which he had forfeited God's favour and procured these Calamities to himself A Psalm of David 1. UNto thee O LORD do I * Psal. 143. 8. lift up my soul a i. e. I direct my Desires and Prayers which are expressed by this Phrase Psal. 24. 4. Ier. 22. 27. Lam. 3. 41. with hope or Expectation of a gracious Answer which also it implies
face and went out and refrained himself and said Set on bread 32 And they set on for him by himself y Partly because the dignity of his place and the custom of Princes required this state and partly for the reason here following and for them by themselves and for the Egyptians which did eat with him by themselves because the Egyptians might not eat bread with the Hebrews for that is an abomination unto the Egyptians z Not so much from their pride and disdain of other people as from their superstition and idolatry partly because they worshipped the creatures which the Hebrews and others did commonly eat and partly because of some peculiar rites and customes which they had in the dressing and ordering of their diet Whence Herodotus affirms that the Egyptians would not use the pots nor knives of the Graecians about their food Compare Gen. 46. 34. Exod. 8. 26. 33 And they sate before him the first-born according to his birth-right and the youngest according to his youth a Being so placed either by Iosephs appointment or rather by their own choice and according to their custome by which the elder though the handmaidens children took place of the younger who by that order were taught what veneration they owe to the aged and how great a sin it is though very customary in young men to despise those whom they should reverence and the men b Not the Egyptians but the Hebrews the men last spoken of marvelled c Either at the matter and manner of the feasts and entertainments of the Egyptians or rather at the singular honour which Ioseph did to them above all others the reason whereof they could not conceive and therefore marvelled at it one at another 34 And he took and sent messes unto them from before him d It was the antient custom of Egypt and other countries in their feasts that either all the meat or at least some eminent parts and parcels of it were not promiscuously set before all the guests but peculiarly distributed by the master of the feast to the several guests and that differently according to his respect and affection to them or to their several qualities See 1 Sam. 1. 5. and 9. 22 23 24. but Benjamins mess was five times so much as any of theirs e Partly because of his nearer relation and dearer affection to him and partly to observe whether this would raise that envy in them towards him which was the occasion of their malicious enterprize against himself that he might accordingly provide for his security and they drunk and †Heb. they drank largely were merry f The Hebrew word oft signifies to be drunk but oft-times it is onely to drink liberally though not to drunkenness as may appear from Cant. 5. 1. Hag. 1. 6. Ioh. 2. 10. with him CHAP. XLIV 1 AND he commanded the †Heb. him that was over his house Steward of his house saying Fill the mens sacks with food as much as they can carry and put every mans money in his sacks mouth 2 And put my cup a It seems to have been a large cup and of great price and much used by Ioseph the silver cup in the sacks mouth of the youngest b With design to discover their intentions and affections towards Benjamin whether they did envy him and would desert him in his danger as they did Ioseph or would cleave to him that hence he might take his measures how to deal with him and them and his corn-money and he did according to the word that Joseph had spoken 3 As soon as the morning was light the men were sent away they and their asses 4 And when they were gone out of the city and not yet far off Joseph said unto his Steward Up follow after the men and when thou dost overtake them say unto them Wherefore have ye rewarded evil for good 5 Is not this it in which my lord drinketh and whereby indeed he ‖ Or maketh trial divineth c Amongst the several kinds of divination in use among the Egyptians and other Heathens this was one to do it by a cup or bason which they filled with water and put in them plates of silver or precious stones in which certain characters were ingraven by which and some words they used they called upon the Devil who gave them answer Ioseph did not use this course nor was a diviner but the people thought him such an one and the Steward might represent him as such for the better covering or carrying on his design But this sence agrees not with the 15th verse of this chapter Wot you not c. Which words shew that he speaks of something which they all might easily know but they did not know that Ioseph was a Diviner much less that he divined by that cup whereas that kind of divination was generally performed by a glass not by a cup. Others observe that the Hebrew word ofttimes signifies not to divine but onely to observe and discover a thing as Gen. 30. 27. 1 Kings 20. 33. and render the place thus whereby he will certainly observe or discover to wit what you are and do But this also seems not to consist with ver 15. and the supplement is too large and remote The true sense then is this the Hebrew bo is not to be rendered by which but concerning which as the particle bâ—…th is oft used and it notes not the instrument whereby but the object about which he did divine and the words must be rendred concerning which he can or would certainly divine And this agrees well with ver 15. q. d. did you think you could deceive my Master did not you and all others know that he could divine and discover secret things whence he had both his name and preferment And this cup being much prized and used by him you might easily judge that he would use his art to recover it ye have done evil * i. e. Very evil unjustly unthankfully and foolishly in so doing 6 And he overtook them and he spake unto them these same words 7 And they said unto him wherefore saith my Lord these words God forbid that thy servants should do according to this thing 8 Behold the money which we found in our sacks mouths we brought again unto thee out of the land of Canaan how then should we steal out of thy Lords house silver or gold d It is not probable that we who restored that which was in our power to keep and to conceal without any danger should steal that which was likely to be discovered with so much shame and hazard to our selves 9 With whom soever of thy servants it be found both * Chap. 31. 32. let him die and we also will be my Lords bondmen e This over-daring offer proceeded from hence that they were all conscious of their own innocency and did not suspect any fraud or artifice in
5. two thousand cubits whence some suppose this to be an errour in the Hebrew Text which being in a matter neither concerning faith nor good manners is not prejudicial to the authority of the holy Scriptures Ans. 2. The one thousand cubits may be in length from the city and the two thousand cubits in breadth on each side of the city and so they well agree for a line of a thousand cubits being drawn in length eastward and another westward and another northward and another southward a line drawn at a thousand cubits distance from the city from east to west must needs contain two thousand cubits and so must the other line from north to south and so on every side of the city there must be two thousand cubits Ans. 3. This verse and the next do not speak to the same thing this speaks of the space or place from whence the suburbs shall be measured the next verse speaks of the space unto which that measure shall be extended and the words may very well be read thus And the suburbs shall be so it is onely an ellipsis of the verb substantive which is most frequent and the meaning is shall be taken or accounted from the wall of the city and from that particle being supplied oâ—… understood from the foregoing words which is very usual without it or from the outward parts of it which being a general and indefinite expression is limited and explained by the following word even from a thousand cubits round about Which are mentioned not as the thing measured for as yet there is not a word of measuring but as the term or space from which the measuring line should begin And then it follows ver 5. And ye shall measure from without the city not from the wall of the city as was said before ver 4. but from without it i. e. from the said outward part or space of a thousand cubits without the wall of the city round about on the east-side two thousand cubits c. So in truth there were three thousand cubits from the wall of the city whereof one thousand probably were for out-houses stalls for cattel gardens vineyards and olive-yards and the like and the other two thousand for pasture which are therefore called the field of the suburbs Lev. 25. 34. by way of distinction from the suburbs themselves which consist of the first thousand cubits from the wall of the city 5 And ye shall measure from without the city on the east-side two thousand cubits and on the south-side two thousand cubits and on the west-side two thousand cubits and on the north-side two thousand cubits and the city shall be in the midst this shall be to them the suburbs of the cities 6 And among the cities which ye shall give unto the Levites there shall be * â—…eut 4. 41. â—… 20. 2. 〈◊〉 21. 3. 21. six cities for refuge c Or or receit or escape or resort to wit for man-slayers And these cities are assigned among the Levites partly because they might be presumed to be the most proper and impartial Judges between man-slayers and wilful murderers partly because their presence and counsel and authority would more effectually bridle the passions of the avenger of blood who might pursue him thither and partly to signifie that it is onely in Christ whom the Levitical Priests did represent that sinners find refuge and safety from the destroyer The names of these Cities we have Deut. 4. 41 43. Ios. 2â—… 8. which ye shall appoint for the man-slayer d Such as is here described ver 11 15 22 23. that he may flee thither and †〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to them ye shall add forty and two cities 7 So all the cities which ye shall give to the Levites shall be forty and eight cities them shall ye give with their suburbs 8 And the cities which ye shall give shall be of the possession of the children of Israel * â—…ap 2â—… 54. from them that have many ye shall give many e Compare Numb 33. 54. Ios. 20. 2. but from them that have few ye shall give few Every one shall give of his cities unto the Levites according to his inheritance which †〈◊〉 〈◊〉 inâ—… he inheriteth 9 And the LORD spake unto Moses saying 10 Speak unto the children of Israel and say unto them * 〈◊〉 19. 2. 〈◊〉 2â—… 2. when ye be come over Jordan into the land of Canaan 11 Then * 〈◊〉 21. 13. ye shall appoint you cities to be cities of refuge for you that the slayer may flee thither which killeth any person †〈◊〉 〈◊〉 at unawares f i. e. Not wilfully designedly or maliciously but inconsiderately through mistake or indiscretion or carelessness See Levit. 4. 2. 12 And they shall be unto you cities for refuge from the avenger g To wit of the party sâ—…ain or of blood as it is fully expressed below ver 19 25. Heb. from the redeemer or from the next 〈◊〉 to whom by the law belonged the right of redemption of the lands of and vindication of the injury done to the person acceased that the man-slayer die not h i. e. Be not killed by the avenger meeting him in some other place until he stand before the congregation i i. e. Before the society or convention of Judges or Elders who were appointed in every City for the decision of criminal causes who were 23 who were to examine the matter and that publickly before the people whether the murder was wilful or casual Quest. In what City was this cause to be tried Answ. Some say in the City of refuge others say in the City in or near which the fact was committed It seems to me it was done in both at first in the City of refuge as is manifest from Ios. 20. 4. but if that trial and sentence did not satisfie the avenger of blood it was fully and finally determined in the other City as is sufficiently evident both by comparing this place with ver 25. and Ios. 20. 6. and from the usual and most reasonable course of Justice which is that facts should be examined as far as may be in or near the places where they were committed and where the witnesses and evidences were at hand in judgment k Or for judgment i. e. to receive sentence there according to the nature of the fact 13 And of these cities which ye shall give six cities shall ye have for refuge 14 Ye shall give three cities on this side Jordan l Because that Land was as long as Canaan though not so broad and besides these might be convenient for many of them that lived in Canaan and three cities shall ye give in the land of Canaan which shall be cities of refuge 15 These six cities shall be a refuge both for the children of Israel and for the stranger m Not the proselyte onely but all strangers
this being no matter of religious priviledge but of common right and agreeable to the Law of nature and practise of wise heathens and for the sojourner among them that every one that killeth any person unawares may flee thither 16 * 〈◊〉 12 14. And if he smite him with an instrument of iron n Wittingly and wilfully though not with premeditated ma lice or design as appears by comparing this with ver 20 21 22 23. so that he die o To wit suddenly not so if he walked abroad afterward Exod. 21. 19 20. he is a murderer the murderer shall surely be put to death p Yea though he were fled into the City of refuge 17 And if he smite him †〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with throwing a stone q Heb. with the stone of 〈◊〉 hand i. e. cast by the hand and that knowingly as appears by ver 23. wherewith he may die and he die he is a murderer the murderer shall surely be put to death 18 Or if he smite him with an hand-weapon of wood wherewith he may die and he die he is a murderer the murderer shall surely be put to death 19 The revenger of blood himself shall slay the murderer r Either 1. By himself as the following words shew so it is onely a permission that he may do it without offence to God or danger to himself Or 2. By the Magistrate from whom 〈◊〉 shall demand justice so it is a command as may appear by comparing this with ver 31. and Deut. 19. 12 13. when he meeteth him he shall slay him 20 But * Deut. 19. 11. if he thrust him of hatred or hurl at him by laying of wait that he die t Through sudden passion or provocation Or by 〈◊〉 or unawares 21 Or in enmity smite him with his hand that he die he that smote him shall surely be put to death for he is a murderer the revenger of blood shall slay the murderer when he meeteth him 22 But if he thrust him suddenly s * Exod. 21 1â—… without enmity or have cast upon him any thing without laying of wait 23 Or with any stone wherewith a man may die seeing him not and cast it upon him that he die and was not his enemy neither sought his harm 24 Then u If the man slayer flee to the city of refuge the congregation shall judge between the slayer and the revenger of blood according to these judgments 25 And the congregation shall deliver the slayer out of the hand of the revenger of blood and the congregation shall restore him to the city of his refuge whither he was fled and he shall abide in it x Be confined to it partly to shew the hatefulness of wilful murder in Gods account by so severe a punishment as this in many cases might prove inflicted upon the very appearance of it and partly for the security of the manslayer least the presence of such a person and his conversation among the kindred of the deceased might occasion reproach and blood-shed unto the death of the high priest y Partly because the publick grief for the loss of so publick a person was likely to asswage the private griefs and passions of men the rather because by this example they were minded of their own mortality and thereby withheld from taking vengeance and principally to shew that the death of Christ the true High-Priest whom the others did evidently and eminently represent and typifie is the onely mean whereby sins are pardoned and sinners are set at liberty * Exod. 29. â—… Lev. 4. 3. and 21. 10. which was anointed with holy oyl 26 But if the slayer shall at any time come without the border of his city of refuge whither he was fled 27 And the revenger of blood find him without the borders of the city of his refuge and the revenger of blood kill the slayer he †Heb. 〈◊〉 blâ—…d shall be to 〈◊〉 shall not be guilty of blood z i. e. Not liable to punishment from men though noâ—… free from guilt before God because he kiâ—…s an innocent person as appears from Deut. 19. 10. This God ordained to oblige the man-slayer to abide in his city of refuge See ver 22. 28 Because he should have remained in the city of his refuge until the death of the high priest but after the death of the high priest the slayer shall return into the land of his possession 29 So these things shall be for a statute of judgment unto you throughout your generations in all your dwellings 30 Whoso killeth any person the murderer shall be put to death by the * Deut. 17. 6. and 19. 15. Mat. 18. 16. 2 Cor. 13. 1. Heb. 10. 28. mouth of witnesses but one witness shall not testifie against any person to cause him to die a No Judge shall condemn any man to death upon a single testimony 31 Moreover ye shall take no satisfaction for the life of a murderer b No intercession nor ransome shall be accepted to save his life or procure him a pardon which is †Heb. faulty to die guilty of death but he shall be surely put to death 32 And ye shall take no satisfaction for him that is fled to the city of his refuge that he should come again to dwell in the land untill the death of the priest c Whereby God would signifie the absolute and indispensable necessity of Christs death to expiate sin and to redeem the sinner 33 So ye shall not pollute the land wherein ye are for blood it * Mic. 4. 11. defileth the land and †Heb. there can be no expiation for the land the land cannot be cleansed of the blood that is shed therein but by the blood of him that sheddeth it d These words are added as a reason not of the last Law ver 32. for in that case the land was cleansed without the blood of the man-slayer but of the Law next foregoing that verse 31. in which case it holds and the sense is if you shall spare the murderer or take any satisfaction for him you do together with your selves involve your Land and People in guilt and will certainly bring down Gods vengeance upon your selves and them 34 Defile not therefore the land which ye shall inherit e Be not cruel to your own Land by making it a den of murderers wherein I dwell for I the LORD dwell among the children of Israel CHAP. XXXVI 1 AND the chief fathers of the families a Who had the care and management of the publick affairs of that Tribe committed to them of the children of Gilead the son of Machir the son of Manasseh of the families of the sons of Joseph came near and spake before Moses and before the princes the chief fathers of the children of Israel 2 And they said * chap. 26. 55. the LORD commanded
those of Galilee which was called Galilee of the Gentiles who were their Neighbours or people of other nations with whom they had commerce which they endeavoured to improve in perswading them to the true God and his Worship and Service unto the mountain r i. e. To the Temple which Moses knew was to be seated upon a mountain there they shall offer sacrifices of righteousness s i. e. Such as God requires and Righteousness obligeth them to offer Their trafficking abroad with Heathen nations shall not make them forget or neglect their duty at home nor shall their distance from the place of sacrifices hinder them from coming to it to discharge that duty for they shall suck of the abundance of the sea t They shall grow rich by the traffick of the sea and their riches shall not make them the worse as they do others but they shall consecrate themselves and their riches to the service of God and of treasures hid in the sand u Such pretious things as either 1. Are contained in the sand of the sea and Rivers in which sometimes there is mixed a considerable quantity of Gold and Silver Or 2. Such as grow in the Sea or are fetched from the sandy bottom of it as pearls coral ambergrease c. Or 3. Such as being cast into the Sea by shipwrack are cast up upon the shore by the workings of the Sea and thence taken either by merchants or by the people that live upon the Sea-Coast 20 And of Gad he said Blessed be he that * See Josh. 8. c 1 Chron. 12. 8 c. enlargeth Gad x By praising God for enlarging Gad he supposeth the ground of these praises that God would enlarge Gad i. e. either 1. enlarge his Territories which seems needless because they had a very large portion now when Moses uttered these words Or 2. bring him out of his straits and troubles which he was likely to be oft engaged in because he was encompassed with potent Enemies And in this sense the phrase is used Ps. 4. 2. compare Ps. 31. 8. and 118. 5. One instance of the fulfilling hereof we have Iudg. 11. he dwelleth as a lion y i. e. Safe and secure from his Enemies and terrible to them when they rouse and molest him See 1 Chron. 5. 18 c. and 12. 8. and teareth the arm with the crown of the head z i. e. Utterly destroys his Enemies both the head the seat of the crown their dignity and principality and the Arm the subject of strength and instrument of action both chief Princes and their instruments and subjects 21 And * Num. 32. 17. he provided the first part a The first-fruits of the Land of promise the country of Sihon which was first conquered which he is said to provide for himself because he desired and so obtained it of Moses Numb 32. for himself because there in a portion of the law-giver b i. e. Of Moses whose portion this is called either because this part of the Land beyond Iordan was the onely part of the Land which Moses was permitted to enter upon or because it was given to him by Moses whereas the portions beyond Iordan were given to the several Tribes by Ioshua according to the direction of the lot was he †Heb. 〈◊〉 seated c Heb. hid or protected for their Wives and Children were secured in their Cities whilest many of their men went over to the war in Canaan and he came with the heads of the people d i. e. He went or he will go the preter tense being put for the future after the manner of the Prophets to wit to the war in Canaan with the Princes or Captains or Rulers of the People of Israel i. e. under their command and conduct as indeed they did or with the first of the people or in the front of the people as the Syriack renders it for this tribe and their brethren whose lot fell beyond Iordan were to march and did march into Canaan before their brethren as it is expressed Ios. 1. 14. And the Hebrew word rosch oft signifies the beginning or first of a thing he executed the justice of the LORD and his judgment with Israel e i. e. He did or will execute the just iudgment of God against the Canaanites as the rest of the Israelites did he will joyn in the war against them as he promised to do Numb 32. 27 c. and actually did Ios. 1. 14. 22 And of Dan he said Dan is a lions whelp f i. e. Couragious and generous and strong and successeful against his Enemies he shall leap from Bashan g Or which leapeth from Bashan for this clause seems not to belong to the Tribe of Dan which was at a great distance from Bashan even at the other end of the Land and therefore this seems too great a leap for him and if he did leap so far he should rather be said to take his leap from his own lot in the South of Canaan and thence to leap not from Bashan but to Bashan to fall upon his Enemies there but it rather is a continuation of the Metaphor and belongs to the Lion which is said to leap from Bashan because there were many and fierce Lions in those parts see Iudg. 14. 5. whence they used to come forth to prey and their manner was to leap upon the prey 23 And of Naptali he said O Naptali satisfied with favour g Either 1. With Gods favour as it follows Or 2. With mens favour or good will his carriage being peaceable courteous and obliging as is intimated Gen. 49. 21. according to the common Translation see the notes there and full with the blessing of the LORD h i. e. Seated in a pleasant and fertile and happy soil such as Galilee in which their share lay eminently was as Iosephus and others report possess thou the west and the south i Or the Sea and the South This is to be understood of the places that his lot should fall there for he was rather in the East and North of the Land but of the pleasures and commodities of the West or of the Sea which were conveyed to him from his neighbour Zebulun and of the South i. e. from the southern tribes and parts of Canaan which were brought to him down the River Iordan and both sorts of commodities were given him in exchange for the fruits of his rich soil which he had in great abundance 24 And of Asher he said Let Asher be blessed with children k He shall have numerous and those strong and healthful and comely Children Or shall be blessed or praised of or above the sons i. e. the other Sons of Israel or his brethren as it here follows i. e. His portion shall fall in an excellent part where he may have the benefits both of his own fat soil and of
Commanders of his Army But they seem to be included in the 30000. v. 3. which are supposed to be furnished and led by their several Commanders and such persons are scarce ever called the Elders of Israel Or rather 2. the chief Magistrates and Rulers of Israel under Ioshua who are commonly so called and these I suppose went with Ioshua and with the Army to take care that the Cattel and the Spoil of the City which was given by God to all Israel for a prey v. 2 27. might be justly and equally divided between those that went to battel and the rest of the people according to the Example and Prescript Numb 31. 27. and that they who were present and assistant in the taking of that City might not ingross the whole to themselves as is usual for Soldiers in those cases to do before the people to Ai. 11 And all the people even the people of war that were with him m To wit the 30000. mentioned v. 3. or the most of them went up and drewnigh and came before the city and pitched on the north-side of Ai now there was a valley between them and Ai. 12 And he took n Or rather but he had taken to wit out of the said number of 30000. for this is added by way of Recapitulation and further Explication of what is said in general v. 9. about five thousand men and set them to lie in ambush between Bethel and Ai on the west-side †of the city ‡ Or of Ai. 13 And when they had set the people even all the host that was on the north-side of the city and †their ‡ Heb. their lying in wait liers in wait on the west of the city Joshua went o To wit accompanied with a small part of the host now mentioned i. e. Very early in the morning when it was yet dark as is said in a like case Ioh. 20. 1. whence it is here called Night though it was early in the morning as is said v. 10. for it seems most probable that all was done in one Nights space and in this manner Ioshua sends away the Ambush by night v. 3. and lodgeth that night with 25000 men v. 9. not far from the city But not able nor willing to sleep all night he rises very early v. 20. and numbers his men which by the help of the several Officers was quickly done and so immediately leads them towards Ai and while it was yet duskish or night he goes into the midst of the valley v. 13. and when the day dawns he is discovered by the King and people of Ai who thereupon rose up early to fight with them v. 14. Though others conceive this was the second night and so the Ambush had lain hid a night and a day together But then there might be danger of their being discovered although that danger may seem to be the less because Ai might be shut up that none might go out nor come in but by Order and upon Necessity because of the nearness of their Enemies as Iericho formerly was for the same reason Iosh. 6. 1. that night into the midst of the valley p Which was near the City thereby to allure them forth 14 And it came to pass when the king of Ai saw it that they hasted and rose up early and the men of the city went out against Israel to battel he and all his people q To wit all his men of war for the rest were left in Ai v. 16. at a time appointed r At a certain hour agreed upon between the King and People of Ai and of Bethel too who were their Confederates in this Enterprize as it may seem from v. 16. Possibly they might appoint the same hour of the day on which they had fought against Israel with such good success looking upon it as a lucky hour before the plain s i. e. Towards or in sight of that plain or valley in which the Israelites were that so they might put themselves in Battel-array but he wist not that there were liers in ambush against him t The former success having made him more careless and secure as is usual in such Cases God also blinding his mind and infatuating him as he useth to do with those which he intends to destroy behind the city 15 And Joshua and all Israel made as if they were beaten before them u i. e. Fled from them as it were for fear of a second blow and peradventure some of them might be wounded though none were killed and might make that the pretence of their fleeing away and fled by the way of the wilderness x Which lay between Ai and Iericho whither they now seemed to flee 16 And all the people y To wit all that were able to bear Arms for old men and Children were unfit for the pursuit or fight and that they were yet left may seem from v. 24 25. that were in Ai were called together to pursue after them and they pursued after Joshua and were drawn away from the city 17 And there was not a man z To wit fit for war left in Ai or Bethel a Which being a neighbouring City and incouraged by the former success had sent some Forces to assist them and now upon notice sent to them of the flight of their common Enemies or upon some other signal given which might easily be done having been appointed before-hand as is usual in such Cases all their men of War joyn with those of Ai in the pursuit that went not out after Israel and they left the city open and pursued after Israel 18 And the LORD said unto Joshua Stretch out the spear b Or thy banner or there might be some Banner in the end of his Spear This was prescribed and practised either 1. for a sign to his Host present with him to stop their flight and make head against the pursuers Or 2. for a signal to the liers in wait as may seem from v. 19. who though they were at some distance might know this from persons whom they had set in some high and convenient places to observe Ioshua's motion and to give notice from one to another and that speedily as is common in such cases until it came to the whole ambush Or 3. as a mystical token of Gods presence and assistance with them and of their Victory or as a mean by Gods appointment contributing to their good success as the like posture of Moses lifting up his hands was Exod. 17. 11 12. which may be the reason why he continued this posture till the Enemies were all destroyed v. 26. whereas if it had been a signal only it was sufficient to do it for a little while I know no reason why all these ends might not be joyned together that is in thy hand toward Ai for I will give it into thine hand And Joshua stretched out the spear
that he had in his hand toward the city 19 And the ambush arose quickly out of their place and they ran assoon as he had stretched out his hand and they entred into the city and took it and hasted and set the city c i. e. Not all of it as appears both from v. 28. and because then they had lost that Prey which God had allowed them but some part of it enough to raise a smoke and give notice to their Brethren of their success on fire 20 And when the men of Ai looked behind them they saw and behold the smoak of the city ascended up to heaven and they had no * Heb. Hand power d Or place for so the Hebrew word is oft used as Numb 2. 17. Neh. 7. 4. Iob 37. 7. Psal. 104. 25. Isa. 22. 18. and 56. 5. to flee this way or that way and the people that fled to the wilderness turned back upon the pursuers 21 And when Joshua and all Israel e i. e. All the Israelites there present or all those who seemed to flee away before saw that the ambush had taken the city and that the smoak of the city ascended then they turned again and slew the men of Ai. 22 And the other f They who lay in Ambush issued out of the city against them so they were in the midst of Israel some on this side and some on that side and they smote them so that they * Deut. 7. 2. let none of them remain or escape g So their late success was a real mischief to them as being the occasion of their total ruine 23 And the king of Ai they took alive h Reserving him to a peculiar and more ignominious punishment for the terror of the other Kings who were the chief causes of all that opposition and disturbance which Israel met with in gaining the Possession of the Promised Land and brought him to Joshua 24 And it came to pass when Israel had made an end of slaying all the inhabitants of Ai in the field in the wilderness wherein they chased them and when they were all fallen on the edg of the sword until they were consumed that all the Israelites returned unto Ai and smote it i i. e. The Inhabitants of it the men who through age or infirmity were unfit for War and the women v. 25. with the edg of the sword 25 And so it was that all that fell that day both of men and women were twelve thousand even all the men of Ai k Not strictly but largely so called who were now in Ai either as constant and settled Inhabitants or as Sojourners and such as came to them for their help such as being consederate with them are esteemed as one with them for it is evident that the men of Bethel are included in this number v. 17. the Israelites who took this number being unable to distinguish who belonged to the one City and who to the other 26 For Joshua drew not his hand back wherewith he stretched out the spear l Either 1. he ceased not to Fight with that Hand Or 2. He kept his Hand and Spear in the same posture both stretched out and lifted up as a Sign both to encourage them and to direct them to go on in the work See on v. 18. until he had utterly destroyed all the inhabitants of Ai. 27 * 〈◊〉 31. 26. Only the cattel and the spoil of that city Israel took for a prey unto themselves according unto the word of the LORD which he * 〈◊〉 2. commanded Joshua 28 And Joshua burnt Ai and made it an heap for ever m Or for a long time as that word oft signifies as Gen. 6. 3. Isa. 42. 14. For that it was after some Ages rebuilt may seem from Nehem. 11. 31. unless that were another City built near the former there being some little difference in the name also even a desolation unto this day 29 And the king of Ai he hanged on a tree n He dealt more severely with the Kings of Canaan than with the people partly because the abominable wickedness of that people was not restrained and punished as it should have been but countenanced and encouraged by their evil examples and administrations and partly because they were the principal Authors of the Destruction of their own people by engaging them in an obstinate opposition against the Israelites until even-tide and assoon as the sun was down Joshua commanded that they should take his carcase down from the tree o According to Gods command in that case Deut. 21. 22. and cast it at the entring of the gate of the city p Which place he chose either as most commodious now especially when all the City within the Gate was already turned into an heap of Stones and Rubbish or because this was the usual place of Judgment and therefore proper to bear the monument of Gods â—…ust Sentence against him not without reflection upon that Injustice which he had been guilty of in that place and * 〈◊〉 7. 26. raise thereon a great heap of stones that remaineth unto this day 30 Then q To wit after the taking of Ai. For they were obliged to do this when they were brought over Iordan into the Land of Canaan Deut. 11. 29. and 27 2 3. which is not to be understood strictly as if it were to be done the same moment or day for it is manifest they were first to be Circumcised and to eat the Passover which they did and which was the work of some days but as soon as they had opportunity to do it which was now when these two great Frontier Cities were taken and destroyed and thereby the Coast cleared and the bordering people under great consternation and confusion that all the Israelites might securely march thither And indeed this work was fit to be done as soon as might be that thereby they might renew their Covenant with and profess their subjection to that God by whose help alone they could expect Success in their great and difficult enterprise Joshua built an altar r To wit for the Offering of Sacrifices as appears from the following verse and from Deut. 27. 5 6 7. unto the LORD God of Israel in mount Ebal s Why not on Mount Gerizim also Ans. Because Gods Altar was to be but in one place Deut. 12. 13 14. and this place was appointed to be Mount Ebal Deut. 27. 4 5. which also seems most proper for it that in that place whence the Curses of the Law were denounced against Sinners there might also be the tokens and means of Grace and Peace and Reconciliation with God for the removing of the Curses and the procuring of Gods Blessing unto Sinners 31 As Moses the servant of the LORD commanded the children of Israel as it is written in the * Exod. 20. 2â—… Deut. 27. 5. book of the law of
tribes and the half tribe of Manasseh 8 With whom p Heb. With him i. e. with the half Tribe of Manasseh not that half which is expressed v. 7. as is evident from the thing but the other half which is sufficiently and necessarily understood the relative being here put for the antecedent understood as it is Numb 7. 89. Psal. 114. 2. Isa. 8. 21. Ionah 1. 3. the Reubenites and the Gadites have received their inheritance * Numb 32. 33. Deut. 3. 12 13. Chap. 22. 4. which Moses gave them beyond Jordan eastward even as Moses the servant of the LORD gave them q Which Moses gave them by my Command and therefore do not thou disturb them in their Possessions but proceed to divide the other Possessions to the rest 9 From Aroer that is upon the bank of the river Arnon and the city that is in the midst of the river r Of which see the notes on Deut. 3. 16. and on Ios. 12. 2. and all the plain of Medeba unto Dibon s Either this is the same City now mentioned even Aroer which is said to have been a double City as the very name seems to import whereof one part was on the bank of the River and the other part in the middle of it whence we read of the cities of Aroer Isa. 17. 2. or it is another city possibly Ar as it is elsewhere named s Two Cities anciently belonging to the Moabites and taken from them by the Amorites Numb 21. 30. and from them by the Israelites and after the Israelites were gone into Captivity recovered by the first Possessors the Moabites as may seem from Isa. 15. 2. 10 And all the cities of Sihon king of the Amorites which reigned in Heshbon unto the border of the children of Ammon 11 And Gilead and the border of the Geshurites and Maacathites t Whose Land God had given to the Israelites without Iordan though they had not yet used the Gift of God nor taken Possession of it as is noted v. 13. and all mount Hermon and all Bashan unto Salcah 12 All the kingdoms of Og in Bashan which reigned in Ashtaroth and in Edrei who remained of * Deut. 3. 11. Chap. 12. 4. the remnant of the giants for these u Not all now mentioned as appears from v. 13. but Sihon and Og and their people and the generality of them which he had now named some of them being excepted did Moses smite and cast them out 13 Nevertheless the children of Israel expelled noâ—… the Geshurites nor the Maacathites but the Geshurites and the Maacathites dwell among the Israelites unto this day x This seems added by way of anticipation and reflection upon the present Israelites implying that although Moses did and might permit them to remain both because the Land which he had Conquer'd was more than enough for the Israelitish Possessors and because being intent upon their passage over Iordan into the Land of Canaan he would not delay them by searching their Enemies out of all their corners yet they were in fault in not going on and perfecting the work which was begun by Moses and carried on so far by Ioshua 14 Onely unto the tribe of Levi y i. e. Moses as is expressed v. 33. he gave none inheritance z To wit in the Land beyond Iordan where yet a considerable part of the Levites were to have their settled abode This is mentioned as the reason both why Moses gave all that Land to the Reubenites and Gadites and Manassites and why Ioshua should divide the Land onely into Nine parts and an half as was said v. 7. because Levi was otherwise provided for the sacrifices of the LORD God of Israel made by fire a Which by a Synecdoche are here put for all those Sacrifices and Oblations including First fruits and Tithes which were assigned to the Levites And this passage is so oft repeated and urged to prevent those Calumnies and Injuries which God foresaw the Levites were likely to meet with from the Malice Envy and Covetousness of their Brethren and to oblige all the other Tribes to a Chearful and Conscionable giving to the Levites their Dues to which they had as good a Right and Title as they had to their several Possessions are their inheritance * Ver. 33. as he said unto them 15 And Moses gave unto the tribe of the children of Reuben inheritance according to their families b Dividing the Inheritance into as many parts as they had Families But this is only spoken of the greater Families for the lesser Divisions or Distributions to the several small Families was done by inferior Officers according to the Rules which Moses gave them 16 And their coast was from Aroer that is on the bank of the river Arnon and the city that is in the midst of the river c Of which see Deut. 3. 16. and Ios. 12. 2. and all the plain by Medeba 17 Heshbon d This City and Dibon and Ataroth were upon the borders of Reuben and Gad and therefore sometimes are ascribed to Reuben as here and Numb 32. 37. sometimes sometimes to Gad as Numb 32. 34. 1 Chron. 6. 81. by whom Heshbon is said to be given to the Levites Ios. 21. 39. Possibly it and the rest were jointly inhabited by both Tribes as Ierusalem was by Iews and Benjamites and all her cities that are in the plain Dibon and * Or thy 〈◊〉 〈◊〉 of Bâ—…l and house of Baal-meon Bamoth-baal e Of which Numb 21. 28. and Beth-baal-meon f Called Beth-meon Jer. 48. 23. and Baal-meon Ezek. 25. 9. part of the Name being cut off as is usual with the Hebrews 18 And Jahazah and Kedemoth and Mephaath 19 And Kirjathaim and Sibmah and Zareth-shahar in the mount of the valley g In the mountain bordering upon that Valley which then was famous among the Israelites whether that where Moses was buried which was near to the place here following Bethpeor Deur 34. 1 6. or some other And this 〈◊〉 is thought to belong to all the Cities now mentioned 20 And Beth-peor and * Deut. 3. â—…7 †Ashdoth-Pisgah and Beth-jeshimoth ‡ Or springs of 〈◊〉 or the hiâ—…l 21 And all the cities of the plain h Opposed to the foregoing Cities of the Mountain of the Valley and all the kingdom of Sihon i â—… Synecdochical expression for a great part of it in which sense we read of all judea and all the Region round about Jordan Mat. 3. 5. and all Gâ—…lilee â—…lat 4. 23. and many others Or which all were the Kingdoms of Sihon i. e. belonged to his Kingdom The Hebrew conjunction and is oft put for the relative particle which as Iudg. 2. 21. Prov. 19. 1. Eccles. 6. 12. king of the Amorite which reigned in Heshbon whom Moses smote * Numb 31. 8. with the princes of Midian k Not in the same time
or Battel as appears by comparing Numb 21. 23 24. with Numb 31. 8. but in the same manner And they are here mentioned partly because they were slain not long after and upon the same occasion even their enmity against Israel and partly because of their relation and subjection to Sihon as it here follows Evi and Rekem and Zior and Hur and Reba which were dukes of Sihon l â—…u How could they be so when they were Kings of Midian Numb 31. 8. Ans. There were divers petty Kings in those parts which were subject to greater Kings and such these were but are here called Dukes or Princes of Sihon because they were Subject and Tributaries to him and therefore did one way or other assist Sihon in this War though they were not killed at this time It is probable that when Sihon destroyed those Moabites which dwelt in these parts he frighted the rest of them and with them their Neighbours and Confederates the Midianites into some kind of Homage or Tribute which they were willing to pay to him dwelling in the countrey m Heb. inhabiting that Land namely Midian last mentioned whereby he signifies that though they were subject to Sihon yet they did not dwell in his Land but in another 22 * Num. 22. 25. Balaam also the son of Beor the †soothsayer n So he was in truth though a Prophet 2 Pet. 2. 16. in Title and Profession See Numb 24. 25. did the children of Israel slay with the ‡ Or diviner sword among them that were slain by them 23 And the border of the children of Reuben was Jordan and the border thereof o i. e. Those Cities or Places which bordered upon Iordan Compare Numb 34. 6 this was the inheritance of the children of Reuben after their families the cities and villages thereof 24 And Moses gave inheritance unto the tribe of Gad even unto the children of Gad according to their families 25 And their coast was Jazer and all the cities of Gilead p i. e. All the Cities of note and eminency all Cities properly so called which it seems lay in that part of Gilead and so this may well agree with v. 31. where half the Country of Gilead is said to be given to the Manassâ—…tes but there is no mention of any Cities there and half the land of the children of Ammon q Not of that which now was theirs for that they were forbidden to meddle with Deut. 2. 9. but of that which was anciently theirs but taken from them by the Amoâ—…ites Numb 21. 26. from whom the Israelites took it Iudg. 11. 15. unto Aroer r The border between them and Moab that is before Rabbah s The chief city of the Ammonites 2 Sam. 11. 1. and 12. 26 27. 26 And from Heshbon t Either exclusively or inclusively See before on v. 17. unto Ramath-mizpeh u Called Ramoth-Gilead or Ramoth in Gilead Jos. 20. 8. and elsewhere and Betonim and from Mahanaim x Exclusively for Mahanaim was in the portion of Manasseh beyond Iabbok which was the border of Gad and Manasseh unto the border of Debir 27 And in the valley Beth-aram and Bethnimrah and Succoth and Zaphon the rest of the kingdom of Sihon y The Northern part of his Kingdom king of Heshbon Jordan and his border even unto the edge of the sea of Cinnereth on the other side Jordan eastward 28 This is the inheritance of the children of Gad after their families the cities and their villages 29 And Moses gave inheritance unto the half tribe of Manasseh z Not that they desired it as Reuben and Gad did Numb 32. 1. but partly as a recompence to Machir the Manassite for his valiant acts against Og and partly for the better security and defence of the other two Tribes by so considerable an accession to them which also was without any inconvenience to them because the Country was too large for the two Tribes of Reuben and Gad. and this was the possession of the half tribe of the children of Manasseh by their families 30 And their coast was from Mahanaim all Bashan all the kingdom of Og king of Bashan and all the towns of Jair a Who though of the Tribe of Iudah by the Father 1 Chron. 2. 21 22. yet is called the Son of Manasseh Numb 32. 41. because he Married a Daughter of Manasseh and wholly associated himself with those valiant Manassites and with their help took Sixty Cities or great Towns Deut. 3. 4 14. which thence were called the Towns of Jair which are in Bashan threescore cities 31 And half Gilead and Ashtaroth and Edrei cities of the kingdom of Og in Bashan were pertaining unto the children of Machir the son of Manasseh even to the one half of the * Numb 〈◊〉 children of Machir b Whom before he called the Children of Manasseh he now calls the Children of Machir because Machir was the most eminent and as it may seem the onely surviving Son of Manasseh Numb 26. 29. 1 Chron. 7. 14 15 16. For the other half of Machirs or Manasseh's Children see Iosh. 17. 1. c. by their families 32 These are the countreys which Moses did distribute for inheritance in the plains of Moab on the other side Jordan by Jericho eastward 33 * Chap. 〈◊〉 But unto the tribe of Levi Moses gave not any inheritance the LORD God of Israâ—… was their inheritance * Numb 〈◊〉 as he said unto them CHAP. XIV AND these a Mentioned Chap. 14 15 16 17 18 19. are the countreys which the children of Israel inherited in the land of Canaan * Numb 34. 17. which Eleazer the Priest b See on Iosh. 8. 33. and 9. 15 18. and 19. 51. He best understood the Laws of God by which this division was to be regulated and he was to consult God upon any difficult occurrence and Joshua the son of Nun and the heads of the fathers of the tribes c Twelve persons each the head of his Tribe which were appointed and named by God Numb 34. 19. and if any of them were now dead no doubt Ioshua and Eleazar by Gods direction put others in their stead of the children of Israel distributed for inheritance to them 2 * Numb 26. 5â—… 33. 54. By lot was their inheritance d This course God ordained partly to prevent discontents Enmities Animosities and Quarrels among the Tribes about the quality of their several Portions and partly to demonstrate the Truth and Wisdom of his Providence by which alone those parts fell to each of them which Iacob long since and Moses lately foretold so that as a learned man saith He must be more stupid than stupidity and more impudent than impudence it self that doth not acknowledg and confess a divine Hand and Providence in this matter The Lot did only determine the several Parts or Provinces to the several Tribes
the valley of Hinnom westward which is at the end of the valley of the giants northward 9 And the border was drawn from the top of the hill unto the fountain of the water of Nephtoah and went out to the cities of mount Ephron q i. e. Belonging to or bordering upon Mount Ephron and the border was drawn to Baalah which is Kirjath-jearim 10 And the border compassed from Baalah westward unto mount Seir s Not that of Edom but another so called from some resemblance it had with that in quality and passed along unto the side of mount Jearim which is Chesalon on the north side and went down to Beth-shemesh r Called Kiriath-baal v. 60. and Iosh. 18. 14. and passed on to Timnah t There were divers Cities of this name this in Iudah here and Iosh. 21. 16. 2 King 14. 11. another in Issachar and a third in Naphtali Josh. 19. 22 38. 11 And the border went out unto the side of Ekron northward and the border was drawn to Shicron and passed along to mount Baalah and went out unto Jabneel and the goings out of the border were at the sea 12 And the west border was to the great sea and the coast thereof this is the coast of the children of Judah round about according to their families 13 ¶ And unto Caleb the son of Jephunneh he u i. e. Ioshua as appears by comparing this with Iosh. 14. 6. 12. 13. gave a part among the children of Judah according to the commandment of the LORD to Joshua even * Chap. 14. 〈◊〉 †the city of Arba x Or Kiriath-arba Not the City which was the Levites but the Territory of it Iosh. 21. 13. the father of Anak which city is Hebron ‡ Or Kirjath-arbâ—… 14 And Caleb drove thence y i. e. From the said Territory from their Caves and Forts in it compare Iosh. 14. 12. This and the following work was done either in Ioshuahs life-time as may seem from Iosh. 11. 21. or after his death as is related Iudg. 1. 10. These Giants having either recovered their Cities or defended themselves in the mountains * â—…udges 1. 〈◊〉 the three sons of Anak Sheshai and Ahiman and Talmai z Either the same who are mentioned Numb 13. 33. and so they were long-liv'd men such as many were in those times and places or their Sons called by their Fathers names which is very usual the children of Anak 15 And he went up thence to the inhabitants of Debir a The same mentioned above v. 7. and the name of Debir before was Kirjath-sepher b This câ—…ause seems to be added to distinguish this from the other Debir subdued by Ioshua Josh. 10. 38 39. 16 ¶ And Caleb said He that smiteth Kirjath-sepher and taketh it to him will I give Achshah my daughter to wife c Which is to be understood with some Conditions as if he were one who could marry her by Gods Law for every Promise contrary to that is void and if she were willing for though Parents had a great Power over their Children they could not force them to marry any person against their own wills He might otherwise be an unfit and unworthy person but this was no ordinary motion propounded to the imitation of others but a divine impulse that Othniel's valour might be more manifest and so the way prepared for his future Government of the People Iudg. 3. 9. 17 And * Judg. 1. 13. and 3. 9. Othniel the son of Kenaz the brother of Caleb d Obj. This Marriage was unlawful Ans. No for it was not Othniel but Kenaz who was Caleb's Brother and besides the word Brother is commonly used for any Kinsman And that Caleb was not properly Othniels Brother sufficiently appears because Caleb is constantly called the Son of Iephunneh and Othniel the Son of Kenaz here and 1 Chron. 4. 13. took it and he gave him Achsah his daughter to wife 18 And it came to pass as she came unto him e Or as she went to wit from her Fathers house to her Husbands as the manner was See on Matth. 1. 18. that she moved him to ask f She perswaded her Husband either 1. That he would ask or rather 2. That he would suffer her to ask as she did of her father a field and she lighted off her ass g That she might address her self to her Father in an humble posture and as a Suppliant which he understood by her gesture and Caleb said unto her What wouldst thou 19 Who answered Give me a blessing h i. e. A gift as that word signifies Gen. 33. 11. for thou hast given me a south land i i. e. A dry Land which was much exposed to the South-wind which in those parts was very hot and drying as coming from the Desarts of Arabia give me also springs of water k i. e. A Field as she desired v. 18. wherein are Sgrings of Water which in that Countrey were of great Price for it is not probable that he would give her the Springs and give to another the grounds in which the Springs were who could thereby at their pleasure deprive her of the use and benefit of her Springs so she begs a well moistned Field which also might give some relief to that which was dry and barren And he gave her the upper springs and the nether springs l i. e. Springs both in the higher and in the lower grounds or two Fields one in high another in low grounds or rather one above and the other below that South and dry ground which she complained of that by this means it might be watered on both sides 20 This is the inheritance of the tribe of the children of Judah according to their families 21 And the uttermost cities m Those which were on the borders of the Land not the mid-land cities It is apparent that all the Cities belonging to this Tribe are not mentioned in this Catalogue of the tribe of the children of Judah toward the coast of Edom southward were Kabzeel n Called Iekabzeel Neh. 11. 25. and Eder and Jagur 22 And Kinah and Dimonah and Adadah 23 And Kedesh and Hazor and Ithnan 24 Ziph and Telem and Bealoth 25 And Hazor Haddattah o Possibly it should be read as one word Hazor-haddattah as there is Hazar-gaddah v. 27. and Hasar-shual v. 28. such compounded proper names being usual and this may seem the more probable because if Hazor and Haddattah were two different Cities the conjunction and would have been put between them as it is generally in the rest and Kerioth and Hezron which is Hazor p Or which also is called Hazor but to distinguish it from the other Hazor v. 23. this was called also Hezron 26 Aman and Shema q Called also Seba Jos. 19. 2. and Moladah 27 And Hazar-gaddah and Heshmon and Beth-palet 28 And Hazar-shual and Beersheba
inheritance of them and they shall come again to me 5 And they shall divide it into seven parts f Which were of equal extent or worth for no Tribe was so great but one of these parts in its full extent would abundantly suffice them and there was no reason why the Portions should be greater or less according as the Tribes at present were more or fewer in number because of the various changes which happened therein successively it being usual for one Tribe to be more numerous than another in one Age which was fewer in the next And if the several Tribes had increased more and not diminished their Numbers by their Sins they might have sent forth Colonies and taken any part of the Land even as far as Euphrates all which the Lord of the whole Earth had given them a Right to which when they pleased they might take Possession of Judah shall abide in their coast on the south g They shall not be disturbed in their Possession but shall keep it except some part of it shall be adjudged to another Tribe and the house of Joseph shall abide in their coast on the north h In respect of Iudah not of the whole Land for divers other Tribes were more Northern than they 6 Ye shall therefore describe the land into seven parts and bring the description hither to me that I may cast lots for you here before the LORD i i. e. Before the Ark or Tabernacle that God may be Witness and Judge and Author of the Division that each may be contented with his Lot and that your several Possessions may be secured to you as things Sacred and not to be aâ—…enated our God 7 But the Levites have no part among you k Therefore it shall be divided only into Seven parts as I have said for the priesthood of the LORD is their inheritance and Gad and Reuben and half the tribe of Manasseh have received their inheritance beyond Jordan on the east which Moses the servant of the LORD gave them 8 ¶ And the men rose and went away and Joshua charged them that went to describe the land saying Go and walk through the land and describe it and come again to me that I may here cast lots for you before the LORD in Shiloh 9 And the men went and passed through the land and described it by cities l Or according to the Cities to which the several Parts or Territories belonged into seven parts in a book and came again to Joshua to the host at Shiloh 10 ¶ And Joshua cast lots for them in Shiloh before the LORD and there Joshua divided the land unto the children of Israel according to their divisions 11 ¶ And the lot of the tribe of the children of Benjamin came up according to their families and the coast of their lot came forth between the children of Judah and the children of Joseph m Wherein we see the wisdom of Divine Providence this being the onely place in which that Prophecy Deut. 33. 12. could have been accomplished 12 And their border on the north-side was from Jordan and the border went up to the side of Jericho on the North-side and went up through the mountains westward and the goings out thereof were at the wilderness of Beth-aven n A place distinct from but near unto Bethel as may be gathered from Ios. 16. 1. 13 And the border went over from thence toward Luz to the side of Luz * Gen. 28. 19. which is Beth-el southward and the border descended to Ataroth adar near the hill that lieth on the south-side of the nether Beth-horon 14 And the border was drawn thence and compassed the corner of the sea southward from the hill that lieth before Beth-horon southward and the goings out thereof were at Kirjath-baal which is Kirjath-jearim o The Israelites changed the name to blot out the remembrance of Baal Compare Ios. 15. 9. Numb 32. 38. a city of the children of Judah this was the west quarter 15 And the south quarter p The same with the North-quarter of Iudah See Ios. 15. 5 6 11. was from the end of Kirjath-jearim and the border went out on the west and went out to the well of waters of Nephtoah 16 And the border came down to the end of the mountain q i. e. The place where the Mountain ends and the Valley begins that lieth before the valley of the son of Hinnom r i. e. In the prospect of that Valley or that reacheth to that Valley on the South and which is in the valley of the giants on the north s Which extends to this other Valley on the North-side of it and descended to the valley of Hinnom * Chap. 15. 8. to the side of Jebusi t To that part where the Iebusites lived which was in and near Ierusalem on the south and descended to * Chap. 1â—… â—… Enrogel 17 And was drawn from the north and went forth to En-shemesh and went forth toward Geliloth u Called also Gilgal as appears from Ios. 15. 7. Iudg. 3. 19. but differing from that Gilgal by Iordan which is over against the going up of Adummim and descended to * Chap. 15. 6. the stone of Bohan the son of Reuben 18 And passed along toward the side over against ‖ Or the plain Arabah x Called Beth-arabah Ios. 15. 6. northward and went down unto Arabah 19 And the border passed along to the side of Beth-hoglah northward and the outgoings of the border were at the north ‡ Heb. tongue bay of the salt sea y Where an Arm of that Sea runs into the Land which is opposed to the South-bay that was in the South-border of the Tribe of Iudah Ios. 15. 2. at the south end of Jordan z Where it enters into the salt Sea which is here opposed to the North-end of it or the Spring-head which was in the North. this was the south coast 20 And Jordan was the border of it on the east side This was the inheritance of the children of Benjamin by the coasts thereof round about according to their families 21 Now the cities of the tribe of the children of Benjamin according to their families were Jericho a For though the City was destroyed the Territory remained and some Houses probably were built and inhabited there though it was not made a City with Walls and Gates which was the only thing forbidden Ios. 6. 26. and Beth-hoglah and the valley of Keziz b Or Emec-keziz the proper name of a City or great Town 22 And †Beth arabah and Zemaraim c Which either gave name to or took name from that Mountain 2 Chron. 13. 4. and ‡ Gr. Bethabara Joh. 1. 28. Bet-hel 23 And Avim and Parah and Ophrah 24 And Chephar-haammonai and Ophni and Gaba twelve cities with their villages 25 Gibeon and Ramah and Beeroth 26 And
Mizpeh d Near Ramah in the same Mountain where Silo was There were divers other Cities of that name and Chephirali and Mozah 27 And Rekem and Irpeel and Taralah 28 And Zelah Eleph and Jebusi which is Jerusalem e So it seems this City did properly and primarily belong to Benjamin although the Tribe of Iudah had also an Interest in it either because some part of it was allotted to them or because the Benjamites gave them a share in it for the Assistance which either they had received or did expect from that Potent Tribe for the getting or defending of that very Important Place See more on Ios. 15. 63. Gibeath and Kir-jath fourteen cities f It is more than probable that all the Cities belonging to this Tribe are here named because Anathoth and Almon are omitted â—…ere but expressed Ios. 21. 18. with their villages This is the inheritance of the children of Benjamin according to their families CHAP. XIX 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 a This was so ordered by Gods Providence partly to fulfil that threatning that he would divide and scatter this Tribe in Israel Gen. 49. 7. which was hereby done in part because they had no distinct part of their own but were as Inmates to Iudah partly because now upon the more exact survey of the Land it appeared to Ioshua and Eleazar and all the Princes and People even to the Tribe of Iudah themselves that the Part given to Iudah did far exceed the Proportion which either they needed and could occupy or which the other Tribes could expect and partly because this was the least of the Tribes as is evident from Numb 26. 14. and therefore fittest to be put within another Tribe 2 And they had in their inheritance Beersheba and b Or or 1. i. e. otherwise called for that Beersheba and Sheba were one and the same City is manifest both from v. 6. where all the Cities are reckoned to be but Thirteen and from 1 Chron. 4. 28. where Simeons Cities are enumerated and Sheba omitted as superfluous Sheba and Moladah 3 And Hazar-shual and Balah c Called also Billah 1 Chron. 4. 29. and Baalah Ios. 15. 29. For let this be observed once for all that the names of Persons or Places are frequently changed through length of time or difference of Dialects or study of brevity and easiness in Pronunciation or new accidents or other causes Thus Eltolad and Bethul v. 4. are called Tolad and Bethuel 1 Chron. 4. 29 30. and for Beth-lebaoth v. 6. is Beth-birei 1 Chron. 4. 31. and Azem 4 And Eltolad and Bethul and Hormah 5 And Ziklag and Beth-marcaboth and Hazar-susah 6 And Beth-lebaoth and Sharuhen thirteen cities d Or Towns as some of them are called 1 Chron. 4. 32. Nor are all Simeons Cities here numbred for Elam is added 1 Chron. 4. 32. unless that were built afterward and their villages 7 Ain Remmon and Ether and Ashan four cities and their villages 8 And all the villages that were round about these cities to Baalathbeer Ramath of the south This is the inheritance of the tribe of the children of Simeon according to their families 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 10 ¶ And the third lot came up for the children of Zebulun e Who is here put before Issachar his elder Brother as he is also Gen. 49. 13 14. Deut. 33. 18. according to their families and the border of their inheritance was unto Sarid 11 And their border went up toward the Sea f i. e. The Midland Sea as on the other side it reached to the Sea of Galilee and so those Prophecies concerning him Gen. 49. 3. Deut. 33. 18. were abundantly fulfilled and Maralah and reached to Dabbasheth and reached to the river that is before Jokneam g Supposed to be Kishon Iudg. 4. 7. or Belus or Pagis 12 And turned from Sarid eastward toward the sun-rising unto the border of Chisâ—…oth-tabor and then goeth out to Daberath h A City in Issachar as appears from Ios. 21. 28. and goeth up to Japhia 13 And from thence passeth on along on the east to Gittah-hephir to Ittah-kazin and goeth out to Remmon ‖ Or which is drawn Methoar to Neah 14 And the border compasseth it on the north-side to Hannathon and the out-goings thereof are in the valley of Jiphthah-el 15 And Kattath and Nahallal and Shimron and Idalah and Beth-lehem i Not that where Christ was born which was in Iudah thence called Bethlehem Iudah Matt. but another twelve cities k There are more numbred here but the rest either were not Cities properly so called having Villages under their jurisdiction or were not within this Tribe but onely bordering upon it and belonging to other Tribes which is evident of some of them and may well be presumed of others with their villages 16 This is the inheritance of the children of Zebulun according to their families these cities with their villages 17 ¶ And the fourth lot came out to Issachar for the children of Issachar according to their families 18 And their border was toward Jezreel l The Royal City 1 King 21. 1. This Tribe because it lay between Benjamin on the South and Zebulun on the north is not here described by its borders which were the same with theirs but by some of its Cities and Chesulloth and Shunem m The Birth-place of Abishag 1 King 1. 3. 19 And Hapharaim and Shion and Anaharath 20 And Rabbith and Kishion and Abez 21 And Remeth and En-gannim n A different place from that Engannim in the Tribe of Iudah Ios. 15. 34. and En-haddah and Beth-pazzez 22 And the coast reacheth to Tabor and Shahazimah and Beth-shemesh and the out-goings of their border were at Jordan Sixteen cities with their villages 23 This is the inheritance of the tribe of the children of Issachar according to their families the cities and their villages 24 ¶ And the fifth lot came out for the tribe of the children of Asher according to their families 25 And their border o On the North-west side was Helkath and Hali and Beten and Achshaph 26 And Alammelech and Amad and Misheal and reacheth to Carmel westward p Or Carmel by the sea to distinguish it from that Carmel in the Tribe of Iudah 1 Sam. 25. 2. This was a place of eminent fruitfulness Isa. 33. 9. and 35. 2. and 37. 24. agreeable to the Prophecy concerning Asher Gen. 49. 20. Deut. 33. 24. and to Shihor-libnath 27 And turneth toward the sun-rising to Beth-dagon and reacheth to
Zebulun and to the valley of Jiphthah-el toward the northside of Bethemek and Neiel and goeth out to Cabul q Either 1. That Countrey called Cabul wherein were 20 Cities of which 1 King 9. 13. But this is not probable because that was not within nor belonging to any particular Tribe for then Solomon could not have alienated it from them and given it unto Hiram whereas this did belong to Asher or 2. A certain City so called on the left hand r i. e. On the North which when men look towards the East as is usual is on their left hand 28 And Hebron and Rehob and Hammon and Kanah s To wit Kanah the greater in the upper Galilee not Kanah the less which was in the lower Galilee even unto great Zidon t Called great for its Antiquity and Riches and Glory This City either was not given to the Israelites but is only mentioned as their border or at least was never possessed by them not without a singular Providence of God that they might not by the opportunity of so good a Port be ingaged in much Commerce with other Nations from which together with Wealth that great corrupter of Mankind they might contract their Errors and Vices 29 And then the coast turneth s From the North Southward to Ramah and to the strong city ‡ Heb. Tzoâ—… Tyre t Exclusively for this City was no part of the Land given them and the coast turneth to Hosah and the outgoings thereof are at the sea from the coast to * Gen. 38. 5. Judg. 1. 31. 〈◊〉 â—… 14. Achzib 30 Umma also and Aphek and Rehob twenty and two cities x Here are more named but some of them were not within this Tribe but only bordering places with their villages 31 This is the inheritance of the tribe of the children of Asher according to their families thâ—…se cities with their villages 32 ¶ The sixth lot came out to the children of Naphtali even for the children of Naphtali according to their families 33 And their coast y Their Northern Border drawn from West to East as appears because when this Coast is described and brought to its end the Coast is said to turn from the East Westward v. 34. was from Heleph from Allon to Zaanannim and Adami Nekeb and Jabneel unto Lakum and the out-goings z i. e. The end of that Coast. thereof were at Jordan 34 And then the coast turneth west-ward a This is unquestionably the Southern Border described from East to West to Aznoth-tabor and goeth out from thence to Hukkok and reacheth to Zebulun on the south-side and reacheth to Asher on the west-side and to Judah upon Jordan b Qu. How can this be when there were divers Tribes between this and Iudah all which reached to Iordan Ans. He doth not say of Iudah as he doth of Zebulun and Asher that it reacheth to it but as it seems purposely leaves out that word which he had used in both the former branches lest it should be understood of a Local Reaching to it or being Contiguous with it which was not true and that he might signifie that he meant this Clause in another sense to wit that it did in some sort go or reach to or converse with Iudah by Iordan And so this may be here added to shew the accomplishment of that famous and obscure Prophecy That Napthali though he should be planted in the utmost border of the Land on the North-east yet he should possess the riches of the West and South Deut. 33. 23. i. e. of those Tribes which were at great distance from him Westward and Southward and this he should do in way of Commerce with them by their famous River Iordan which he did not onely touch in a small part â—…s some of the other Tribes did but lay all along it for a good space together even from the very Fountain unto the Sea of Genesareth Some think that this is verified by that Royalty of this River which they suppose God gave to the Tribe of Iudah which extended as far as Napthali toward the sun-rising 35 And the â—…enced cities are Ziddim Zer and Hammath c Or Hamath of which see Numb 34. 8. 1 King 8. 65. 2 King 23. 33. Rakkath and Cinnereth d Whence the Lake of Cinnereth or Genesareth received its Name 36 And Adamah and Ramah and Hazor 37 And Kedesh and Edrei and En-hazor 38 And Iron and Migdal-el Horem and Beth-anath and Beth-shemesh nineteen cities e See on v. 15 22 30. with their villages 39 This is the inheritance of the tribe of the children of Napthali according to their families the cities and their villages 40 ¶ And the seventh lot came out for the tribe of the children of Dan according to their families 41 And the coast of their inheritance f Which is here described onely by its Cities not by its Borders which are in part the same with Iudah's and their Inheritance is in good part taken out of Iudah's too large Portion as appears from divers of the Cities here mentioned which are also reckoned as in Iudah's Portion was Zorah and Eshtaol and Ir-shemesh 42 And Shaalabbin and Ajalon and Jethlah 43 And Elon and Thimnathah and Ekron 44 And Eltekeh and Gibbethon and Baalath 45 And Jehud and Bene-berak and Gath-rimmon 46 And Me-jarkon and Rakkon with the border ‖ Or over against before ‖ Or Joppa Act. 9. 〈◊〉 Japho 47 And the coast of the children of Dan went out too little for them g Heb. Went out from them to wit out of their hands or Possession for so this Hebrew Word is used concerning those Lands which in the year of Jubilee are said to go out Levit. 25. 28 30 31 33. i. e. out of the hands of the present Possessor to the first and ancient Owner And so peradventure this may signifie that many of the Danites were forced by their powerful Neighbours the Philistins to relinquish their Coast and their allotted Habitations which put them upon the following course therefore the children of Dan went up to fight against Leshem h This was done after Ioshuah's death as appears from Iudg. 18. and seems to be here inserted partly that all the Chief Places where the Danites dwelt though far distant might be mentioned together and partly to give an account of this strange accident why they removed from their appointed Portion to so remote a Place which may be this That being much molested and terrified by their bad Neighbours they thought fit to go to some place remote from them which also they were in a manner constrained to do because otherwise they must have taken some part of the Portions of other Tribes whereas now going to the very utmost Northern Point of the Land they took that which did not belong to or at least was not in the Possession of any other Tribe See more on Iudg. 18.
and took it and smote it with the edge of the Sword and possessed it and dwelt therein and called Leshem ‡ Judg. 18. 29. Dan after the name of Dan their father 48 This is the inheritanee of the tribe of the children of Dan according to their families these cities with their villages 49 ¶ When they had made an end of dividing the land for inheritance by their coasts the children of Israel gave i i. e. They are said to give it because the whole Land was given to Ioshua and Eleazar and the Princes as joynt Trustees acting in the name and for the good of the People so that even Ioshua could take nothing without their gift an inheritance to Joshua the son of Nun among them 50 According to the word of the LORD k As God Promised or Commanded either First formerly as may be gathered from Ios. 14. 6. Where we read That the Lord said something unto Moses concerning me Caleb and thee Joshua though onely what is said to Caleb be there expressed the other not being to his purpose there for Ioshua having shewed the same courage and faithfulness which Caleb did did doubtless receive equal encouragement and comfort from God at that time Or Secondly now at this time by Eleazar they gave him the city which he asked even * Chap. 24. 30. Timnath-Serah l Called Timnath-heres Iudg. 2. 9. in mount Ephraim and he built m i. e. Repaired and enlarged it in which sense Nebuchadnezzar is said to have built Babylon Dan. 4. 30. the city and dwelt therein 51 * Numb 34. 17. These are the inheritances which Eliazar the priest and Joshua the son of Nun and the heads of the fathers of the tribes of the children of Israel divided for an inheritance by lot in Shiloh before the LORD at the door of the tabernacle of the congregation so they made an end of dividing the countrey CHAP. XX. THE LORD also spake unto Joshua saying 2 Speak to the children of Israel saying * Exod. 21. 13. Numb 35. 6 11 14. Deut. 19. 2 9. Appoint out a The Possessions being now divided among you do you reserve some of them for the use which I have commanded for you cities of refuge whereof I spake unto you by the hand of Moses 3 That the slayer that killeth any person unawares and unwittingly b Heb. Through Ignorance or Error or Mistake and without Knowledg The same thing twice repeated to cut off all the claims and expectations that Wilful Murderers might have of Protection here and God having declared That such should be taken even from his Altar that they might be killed Exod. 21. 14. and accordingly Ioab was by Solomons Order killed even at the Altar 1 King 2. 28 29 30 31 34 it is the more strange and impudent that any Christians should make their Sanctuaries give Protection to such persons whom God hath so expresly excepted from it which the Papists do and their Doctors are not ashamed to defend it upon frivolous reasons may flee thither and they shall be your refuge from the avenger of blood c The Kins-man who had right or power to demand or take vengeance of the slaughter 4 And when he that doth flee unto one of those cities shall stand at the entring of the gate d Where the Judges used to sit of that city and shall declare his cause e Or his matters or business what he hath done and why and how he shall give them a true relation of the Fact and all its circumstanâ—…es in the ears of the elders of that city they shall take him into the city f Understand if they are satisfied in the relation he makes concerning the Fact otherwise it had been a vain thing to examine his Cause unto them and give him a place g Which they might well allow him because God gave them the City with a reservation for such persons that he may dwell among them 5 And if the avenger of blood pursue after him then they shall not deliver the slayer up into his hand because he smote his neighbour unwittingly and hated him not before time 6 And he shall dwell in that city until he stand h Which was the posture of the Accused and Accusers Exod. 18. 13. Isa. 50. 8. Zech. 3. 1. before the congregation i Or Company or Assembly to wit the Councel appointed to judg of these matters not the Council of the City of Refuge for they had examined him before v. 4. but of the City to which he belonged or in or nigh which the Fact was committed as appears from Numb 35. 25. for judgment and * Numb 35. 12 25. until the death of the high priest k Of which see on Numb 35. 25. that shall be in those days then shall the slayer return and come unto his own city and unto his own house unto the city from whence he fled 7 ¶ And they ‡ Heb. Sanctified appointed Kedesh in Galilee in mount Naphtali and Shechem in mount Ephraim and Kirjath arba which is Hebron in the mountain of Judah l Concerning these Cities note 1. That they were all upon Mountains that they might be seen at a great distance and so direct those who fled thither 2. That they were seated at convenient distance one from another for the benefit of the several Tribes for Kedesh was in the North Hebron in the South and Shechem between them 3. That they all belonged to the Levites partly that these Causes might be more impartially examined and justly determined by them who are presumed best able to understand the Law of God and most obliged and likely to follow it in their Judgment and not to be biass'd by any affection or corrupt interest and partly that their just reputation with the people and their good Counsels might lay some restraint upon revengeful persons who might be inclined or tempted to follow the Man-slayer thither and endeavour to kill him there 8 And on the other side Jordan by Jericho eastward they assigned m Or gave or had assigned or given for they were given by Moses Deut. 4. 41 c. or they confirmed Moses his Grant and applied them to that use to which Moses designed and separated them * Deut. 4. 43. 1 Chron. 6. 78. Bezer in the wilderness upon the plain out of the tribe of Reuben and Ramoth in Gilead out of the tribe of Gad and Golan in Bashan out of the tribe of Manasseh 9 These were the cities appointed for all the children of Israel and for the stranger n Not onely Proselites but others also because this was a matter of common right that a distinction might be made between casual Man-slayers and wilful Murderers that sojourneth among them that whosoever killeth any person at unawares might flee thither and not die by the hand of the avenger of blood until he stood
the tribe of Benjamin Gibeon with her suburbs Geba with her suburbs 18 Anathoth with her suburbs and * 1 Chron. 6. â—…0 Alemeth Almon with her suburbs four cities 19 All the cities of the children of Aaron the priest were thirteen cities with their suburbs 20 ¶ And the families of the children of Kohath the Levites which remained of the children of Kohath q Oveâ—… and above those of them who were Priests even they had the cities of their lot out of the tribe of Ephraim 21 For they gave them Shechem with her suburbs in mount Ephraim to be a city of refuge for the slayer and Gezer with her suburbs 22 And Kibzaim with her suburbs and Beth-horon with her suburbs four cities 23 And out of the tribe of Dan Eltekeh with her suburbs Gibbethon with her suburbs 24 Aijalon with her suburbs Gath-rimmon with her suburbs four cities 25 And out of the half tribe of Manasseh r To wit that half which dwelt in Canaan by comparing this with v. 27. Tanach with her suburbs and Gath-rimmon with her suburbs two cities 26 All the cities were ten with their suburbs for the families of the children of Kohath that remained 27 ¶ And unto the children of Gershon of the familites of the Levites out of the other half tribe of Manasseh they gave Golan in Bashan with her suburbs to be a city of refuge for the slayer and Beeshterah with her suburbs two cities 28 And out of the tribe of Issachar Kishon with her suburbs Dabareh with her suburbs 29 Jarmuth with her suburbs En-gannim with her suburbs four cities 30 And out of the tribe of Asher Mishal with her suburbs Abdon with her suburbs 31 Helkath with her suburbs and Rehob with her suburbs four cities 32 And our of the tribe of Naphtali Kedesh in Galilee with her suburbs 〈◊〉 a city of refuge for the slayer and Hammoth-dor with her suburbs and Kartan with her suburbs three cities 33 All the cities of the Gershâ—… according to their families were thirteen cities with their suburbs 34 ¶ And unto the families of the children of Merari the rest of the Levites out of the tribe of Zebulun Jokneam with her suburbs and Kartah with her suburbs 35 Dimnah with her suburbs Nahalal with her suburbs four cities 36 And out of the tribe of Reuben Bezer s A City of Refuge as it is called Ios. 20. 8. and therefore needless to he here repeated with her suburbs and Jahazah with her suburbs 37 Kedemoth with her suburbs and Mephaath with her suburbs four cities 38 And out of the tribe of Gad Ramoth in Gilead with her suburbs to be a city of refuge for the slayer and Mahanaim with her suburbs 39 Heshbon with her suburbs Jazer with her suburbs four cities in all 40 So all the cities for the children of Merari by their families which were remaining of the families of the Levites were by their lot twelve cities 41 All the cities of the Levites within the possession of the children of Israel were forty and eight cities t Qu. Why hath this Tribe which was the least of all more Cities than any of them Answ. First It doth not appear that they had more for though all the cities of the Levites be expressed it is not so with the other Tribes but divers of their Cities are omitted as is evident Secondly The Levites were confined to their Cities and Suburbs the rest had large Territories belonging to their Cities which also they were in a capacity of improving which the Levites were not so that one of their Cities might be more considerable than divers of the Levites Thirdly God was pleased to deal liberally with his Ministers partly to put honour upon those whom he foresaw many would be prone to despise and partly that being free from all outward distractions they might more intirely and fervently devote themselves to the service of God and the instruction of Souls with their suburbs 42 These cities were every one with their suburbs round about them thus were all these cities 43 ¶ And the LORD gave unto Israel all the land u He gave them the right to All and the actual Possession of the greatest part of it and power to Possess the rest as soon as it was needful and convenient for them which was by degrees when their numbers were increased c. Exod. 23. 29 30. and the absolute dominion of all the people remaining in it which he sware to give unto their fathers and they possessed it and dwelt therein 44 And the LORD gave them rest round about according to all that he sware unto their fathers and there stood not a man of all their enemies before them x To wit all the days of Ioshua by comparing Ios. 1. 5. for afterwards it was otherwise with them the LORD delivered all their enemies into their hand 45 ‡ Chap. 21. 44 〈◊〉 There failed not ought of any good thing which the LORD had spoken unto the house of Israel all came to pass CHAP. XXII THen Joshua called the Reubenites and the Gadites and the half tribe of Manasseh 2 And said unto them Ye have kept * Num. 32 20. 〈◊〉 â—… 18. all that Moses the servant of the LORD commanded you and have obeyed my voice in all that I commanded you 3 Ye have not left your brethren these many days a i. e. For divers years together so long as the War lasted See Jos. 11. 18. and 14. 10. unto this day but have kept the charge of the commandment of the LORD your God 4 And now the LORD your God hath given rest unto your brethren as he promised them therefore now return ye and get ye unto your tents b i. e. To your settled habitations as appears from v. 8. which are oft called Tents as Iudg. 19. 9. 2 Sam. 18. 17. Hos. 9. 6. Mal. 2. 12. and unto the land of your possession ‡ Numb 32. 〈◊〉 Chap. 13. â—… which Moses the servant of the LORD gave you on the other side Jordan 5 But take diligent heed c Watch over your selves and all your actions to do the commandment and the law d Two words expressing the same thing the Law of Commandments delivered by Moses which Moses the servant of the LORD charged you * Deut. 10. 12. to love the Lord your God and to walk in all his ways and to keep his commandments and to cleaye unto him and to serve him with all your heart and with all your soul e With the whole strength of your Minds and Wills and Affections 6 So Joshua blessed them and sent them away and they went unto their tents 7 ¶ Now to the one half of the Tribe of Manasseh Moses had given possession in Bashan but unto the other half thereof gave Joshua among their brethren on this side Jordan westward And when Joshua sent them away also unto their tents then he
by Moses to their Father Numb 10. 31 32. and whence they might remove either to avoid the Society or Molestation of the Neighbouring Canaanites or out of love to the children of Iudah whom they went to or to avoid temptations to Luxury and exercise themselves in self-denial and contempt of the present evil World and the Lusts thereof as may be thought from Ier. 35. 6 c. Or for some other cause unknown to us at this distance and they In the Southern part of the Land of Canaan where Arad was Numb 21. 1. u i. e. Some of them for others of them dwelt in the contrary quarter in the most Northern part of the Land went and dwelt among the people x Heb. that people to wit those Children of Iudah that lived there 17 And Judah went with Simeon his brother y According to his Promise v. 3. and the Laws of Justice and Gratitude and they slew the Canaanites that inhabited Zephath and utterly destroyed it and the name of the city was called Hormah z Either 1. The same place so destroyed and called Numb 21. 3. and so what was there Vowed â—… here Executed Or 2. Some other place called by the same Name upon the like occasion which was frequent among the Hebrews This seems more probable 1. Because this was but one City that divers Cities Numb 21. 2 3. 2. Because that seems to have been done in Moses his time though Interpreters generally think otherwise of which see my Notes there 18 Also Judah took Gaza with the coast thereof and Askelon with the coast thereof and Ekron with the coast thereof a The principal Cities of the Philistines Qu. How could this be when among the people leâ—…t to try Israel are the five Lords of the Philistines Judg. 3. 3 Ans. It is onely said that they took the Cities and probably contented themselves with making them Tributary but it is not said that they slew the people as they ought to have done and as it is said of the other Cities here v. 5 8 17 25. And the people being thus spared did by Gods Just Judgment recover their strength and expel the Iews out of their Cities as we find afterwards It is further observable that Ekron here taken was one of Dan's Cities Ios. 19. 43. and it was attempted and taken here by Iudah and Simeon partly out of love to their Brother Dan and partly to secure their new Conquests and other adjoining Territories from such potent Neighbours 19 And the LORD was with Judah and ‖ Or he 〈◊〉 the mountain he drave out the inhabitants of the mountain but could not b Because of their unbelief whereby they doubted and distrusted Gods power to destroy those who had Chariots of Iron and so gave way to their own fear and sloth whereby God was provoked to withdraw his helping hand from them and so they were really made impotent as they were unwilling See Ios. 17. 16. drive out the inhabitants of the valley because they had charets of iron 20 * Numb 14. 24. Josh. 14. 9 13. and 15. 13. And they gave Hebron unto Caleb as Moses said and he expelled thence the three sons of Anak c Above mentioned v. 10. 21 And the children of Benjamin did not drive out the Jebusites that inhabited Jerusalem but the Jebusites dwell with the children of Benjamin d See on Ios. 15. 36. in Jerusalem unto this day 22 ¶ And the house of Joseph e i. e. The Tribe of Ephraim as appeaars from their opposition to the Tribe of Manasseh v. 27. they also went up against Bethel and the LORD was with them 23 ¶ And the house of Joseph sent to descry Bethel now the name of the city before was * Gen. 28. 19. Luz 24 And the spies saw a man come forth out of the city and they said unto him Shew us we pray thee the entrance into the city f On which side it is weakest that we may best invade and take it and * Josh. 2. 12 14. we will shew thee mercy 25 And when he shewed them the entrance into the city they smote the city with the edge of the sword but they let go the man and all his family g Together with his Estate as the following Verse manifests 26 And the man went into the land of the Hittites h Where the Hittites seated themselves after they were driven out of Canaan which seems to be Northward from Canaan and near unto it See 1 King 11. 1. 1 Chron. 1. 17. and built a city and called the name thereof Luz which is the name thereof unto this day 27 ¶ * Josh. 17. 11 12 13. Neither did Manasseh i i. e. That half of this Tribe which dwelt in Canaan drive out the inhatants of Beth-shean k A place near Iordan Ios. 17. 11. and her ‡ Heb. daughters towns nor Taanach l Of which see Ios. 1â—… 21. and 17. 11. and her towns nor the inhabitants of Dor m A great City with large Territories See Ios. 11. 2. and 12. 23. and 17. 11. and her towns nor the inhabitants of Ibleam and her towns nor the inhabitants of Megiddo n A Royal City See Ios. 12. 21. and 17. 11. and her towns but the Canaanites would dwell in that land 28 And it came to pass when Israel was strong that they put the Canaanites to tribute and did not utterly drive them out 29 ¶ * â—…sh 16. 10. Neither did Ephraim drive out the Canaanites that dwelt in Gezer but the Canaanites dwelt in Gezer o Which they possessed till Solomons time 1 King 9. 16. among them 30 ¶ Neither did Zebulun drive out the inhabitants of Kitron nor the inhabitants of Nahalol but the Canaanites dwelt among them and became tributaries 31 ¶ Neither did Asher drive out the inhabitants of Accho nor the inhabitants of Zidon nor of Ahlab nor Achzib nor Helbah nor Aphik nor of Rehob 32 But the Asherites dwelt among the Canaanites the inhabitants of the land for they did not drive them out 33 ¶ Neither did Naphtali drive out the inhabitants of Beth-shemesh nor the inhabitants of Beth-anath but he dwelt among the Canaanites the inhabitants of the land nevertheless the inhabitants of Beth-shemesh p A place differing from that Bethshemesh Ios. 15. 10. and of Beth-anath became tributaries unto them 34 And the Amorites forced the children of Dan into the mountain for they would not suffer them to come down to the valley q i. e. Into the Plain Countrey which was the occasion of that Expedition for the getting of new quarters of which we read Ios. 19. and Iudg. 18. 35 But the Amorites would dwell in mount Heres in Ajalon and in Shaalbim yet the hand of the house of Joseph r i. e. Of the Ephraimites who helped their Brethren the Danites against the Amorites and
his very Servants to bear rule over you and enslave you and particularly this ignoble and hateful person Zebul serve the men of Hamor the father of Shechem l If you love Bondage call in the old Master and Lord of the place chuse not an upstart as Abimelech is but rather take one of the old Stock one descended from Hamor Gen. 34. 2. who did not carry himself like a Tyrant as Abimelech did but like a Father of his City of Shechem This he might speak either 1. Sincerely as being himself a Canaanite and a Shechemite and possibly come from one of those little ones whom Simeon and Levi spared when they slew all the grown Males Gen. 34. 29. And it may be that he was one of the Royal Blood a descendant of Hamor who hereby sought to insinuate himself into their minds and Government as it follows v. 29. Would to God thus people were under my hand which he might judg the people more likely to do both because they were now united with the Canaanites in Religion and because their present distress might oblige them to put themselves under him who seemed or pretended to be a Valiant and Expert Commanâ—… Or 2. In way of decision he being an Israelite if you are so servile serve some of the Children of Hamor which because you rightly judg to be absurd and dishonourable do not now submit to a far baser person but cast off his Yoak and recover your lost Liberties for why should we serve him 29 And would to God this people were under my hand m i. e. Under my Command I wish you would unanimously submit to me as your Captain and Governour for he found them divided and some of them hearkening after Abimelech whom they had lately rejected according to the levity of the popular humour then would I remove Abimelech n As you have driven him ouâ—… of your City I would drive him out of your Countrey And he said to Abimelech o He sent this Message or Challenge to him Increase thine army and come out p I desire not to surprise thee at any disadvantage strengthen thy self as much as thou canst and come out into the open Field that thou and I may decide it by our Arms. 30 ¶ And when Zebul the ruler of the city heard the words of Gaal the son of Ebed his anger was ‖ Or 〈◊〉 kindled q It seems he had temporized and complyed with the peoples humour and Plot against Abimelech either in dissimâ—…ation and design and by Abimelech's connivence or advice or really but when he heard Gaal's words and himself traduced and struck at by them he changed his mind repented of his defection from Abimelech and intended to return himself and to bring the people again to the Obedience of their Lord and King 31 And he sent messengers unto Abimelech ‡ Heb. 〈◊〉 or to 〈◊〉 privily r So as Gaal and his Confederates might not know it Or in Thormah or who was in Tormah for some make it the name of the place where Abimelech was which is called with some variation Arumah v. 41. saying Behold Gaal the son of Ebed and his brethren be come to Shechem and behold they fortifie the city against thee s They Besiege or Guard the City of Shechem so as none may go out to thee nor come in from thee 32 Now therefore up by night thou and the people that is with thee and lye in wait in the field 33 And it shall be that in the morning assoon as the sun is up thou shalt rise early and set upon the city and behold when he t i. e. Gaal mentioned v. 33. and the people that is with him come out against thee then mayest thou do to them ‡ Heb. as 〈◊〉 hand 〈◊〉 find as thou shalt find occasion 34 ¶ And Abimelech rose up and all the people that were with him by night and they laid wait against Shechem in four companies 35 And Gaal the son of Ebed went out and stood in the entring of the gate of the city u To put his Army in order and to conduct them against Abimelech whom he supposed to be at a great distance and Abimelech rose up and the people that were with him from lying in wait 36 And when Gaal saw the people he said to Zebul x Who concealed the anger which he had conceived v. 30. and pretended compliance with him in this Expedition that he might draw him forth into the Field where Abimilech might have the opportunity of Fighting with him and overthrowing him Behold there come people down from the top of the mountains And Zebul said unto him Thou seest the shadow of the mountains as if they were men y For in the Morning as this was and in the Evening the shadows are longest and move most quickly He intimates that he was afraid of shadows 37 And Gaal spake again and said See there come people down by the ‡ Hebr. navel middle of the land z Heb. by the navel of the Land So he calls either First the middle of it as the middle part of Greece and of Sicily are called the navel of them by the Roman Writers because the Navel is in the midst of Mans Body Or Secondly The higher part of it called the Mountains v. 36. and here the navel because it was raised above the other ground as the Navel is above the rest of the Body and another company come along by the plain of ‖ Or the regarders of â—…imes Meonenim 38 Then said Zebul unto him Where is now thy mouth a i. e. Thy brags Now thou betrayest thy fears and therefore now shew thy self a man and fight valiantly for thy self and people wherewith thou saidst Who is Abimelech that we should serve him is not this the people that thou hast despised Go out I pray now and fight with them 39 And Gaal went out before the men of Shechem and fought with Abimelech 40 And Abimelech chased him and he fled before him b Being surprized by the unexpected coming of Abimelech and possibly not fully prepared for the encounter and many were overthrown and wounded c Being pursued and overtaken by Abimelech even unto the entring of the gate 41 And Abimelech dwelt at Arumah d He did not prosecute his Victory but retreated to Arumah partly to see the effect of this Fight and whether the Shechemites would not of themselves return to his Government being either perswaded by Zebul upon this occasion or terrified by his strength and valour or now by his clemency in proceeding no further against them and partly that being hereby grown more secure he might have the greater advantage against them which accordingly he here makes use of and Zebul thrust out Gaal and his brethren e Which he was inabled to do because the Multitude which is generally light and unstable and
and took possession of their Cities and Land Or 3. When the whole Land of the ten Tribes whereof Dan was one was Conquered and the People carried Captive by the Assyrian 2 King 17. 6 23. which is called by way of Eminency the Captivity 1 Chron. 5. 22. But against this it is Objected That it is not probable that this Idolatry should continue so long in such a publick place and manner or that David and Solomon would suffer it Ans. It is not said that the graven Image was there so long for that is restrained to a shorter date even to the continuance of the Ark in Shiloh v. 31. which was removed thence 1 Sam. 4. But only that Ionathan's posterity were Priests to this Tribe or Family of Dan which they might be under all the changes even till the Assyrian Captivity sometimes more openly and allowedly sometimes more cunningly sometimes more secretly sometimes in one way of Superstition or Idolatry and sometimes in another and in and after Ieroboam's time in the Worship of the Calves for which service though he did make Priests of the meanest of the People 1 King 12. 31. yet that was not by choice but out of necessity because the Priests and Levites generally forsook him 2 Chron. 11. 13 14. and therefore when he could engage any of the Priests or Levites in that service he was doubtless very glad of them to gain reputation to his Impious and absurd device 31 And they set them up Micah's graven image which he made all the time that the house of God was in Shiloh CHAP. XIX AND it came to pass in those days a Of which see on Iudg. 17. 1. â—… and 〈…〉 when there was no king in Israel that there was a certain Levite â—…journing on the side b Heb. in the sides i. e. in one of the sides as Verse 18. of mount Ephraim who â—…k to him ‡ Heb. a woman a â—…bine or a wâ—…e a concubine a concubine c Heb. a Wiâ—…e a Concubine i. e. such a Concubine as was also his Wife as appears from v. 3 4 5 7 9 26 27. and Iudg. 20. 4. See of these Gen. 22. 24. and 25. 1. out of Bethlehem-Judah 2 And his concubine played the whore against him d i. e. Against her Faith given to him or to his wrong or with him i. e. in his House or whilest she lived with him which is opposed to her going away which here follows and went away from him e Either for fear of his severe rebukes or punishment or because her heart was alienated from him unto her fathers house to Bethlehem-Judah and was there ‖ Or a year and four months ‡ Days for months four whole months f Heb. some days to wit four months or a year so days commonly signifie and four months wherein not only she sinned but her Father by some indulgence and connivence at her Sin and neglect of just endeavours for her reconciliation to her Husband the ill effects whereof he speedily felt in the loss of his Daughter in so dreadful a manner 3 And her husband arose and went after her to speak ‡ Heb. to her heart friendly unto her g Or to speak to her heart i. e. kindly and comfortably as that phrase is taken Gen. 50. 21. Hos. 2. 14. to offer her pardon and reconciliation and restitution to her former state and to bring her again h To wit to his own House having his servant with him and a couple of asses t Partly for himself or his Wife to ride upon as there was occasion and partly for carrying their Provision as appears from v. 19 and she brought him into her fathers house and when the father of the damsel saw him he rejoiced to meet him k Hoping the breach would be made up by this means 4 And his father in law the damsels father retained him and he abode with him three days so they did eat and drink and lodged there 5 ¶ And it came to pass on the fourth day when they arose early in the morning that he rose up to depart and the damsels father said unto his son in law ‡ Heb. strength en Comfort thine heart with a morsel of bread and afterward go your way 6 And they sate down and did eat and drink both of them together for the damsels father had said unto the man Be content I pray thee and tarry all night and let thine heart ‡ Heb. bâ—… good be merry 7 And when the man rose up to depart his father in law urged him therefore he lodged there again 8 And he arose early in the morning on the fifth day to depart and the damsels father said Comfort thine heart I pray thee And they tarried ‡ Heb. till the day declined until afternoon and they did eat both of them 9 And when the man rose up to depart he and his concubine and his servant his father in law the damsels father said unto him Behold now the day ‡ Heb. is weak draweth towards evening I pray you tarry all night behold ‡ Heb. it is the pitching time of the day the day groweth to an end l lodg here that thine heart may be merry and to morrow get ye early on your way that thou mayest go ‡ Hebr. to thy tent home l Heb. It is the encamping time of the day i. e. the Evening when Armies having marched in the day begin to pitch their Camp or when the Sun that makes the day begins to encamp himself and go toward rest so it is a Poetical expression taken from hence That the Sun when he sets seems to vulgar eyes to go to rest 10 But the man would not tarry that night but he rose up and departed and came ‡ Hebr. to over against Jebus over against Jebus which is Jerusalem and there were with him two asses sadled his concubine also was with him 11 And when they were by Jebus the day was far spent and the servant said unto his master Come I pray thee and let us turn in unto this city of the Jebusites and lodg in it 12 And his master said unto him We will not turn aside hither into the city of a stranger m i. e. Of a strange Nation which the Canaanites posses for though the City Ierusalem had been taken by Caleb Iudg. 1. yet the strong Fort of Zion was still in their hands 2 Sam. 5. 6 7. whence it is likely they did much molest and afterwords by Gods permission and for the punishment of their Sin drive out the Israelites who dwelt there that is not of the children of Israel we will pass over to Gibeah 13 And he said unto his servant Come and let us draw near to one of these places to lodg all night in Gibeah or in Ramah n Both which places lay in Benjamin's Portion a little Northward from
when it cometh among us it may save us out of the hand of our enemies 4 So the people sent to Shiloh that they might bring from thence the ark h Which it may seem they should not have done without asking Counsel of God which they might easily have done by Samuel of the covenant of the LORD of hosts which dwelleth between the * Exod. 25. 18 22. cherubims and the two sons of Eli Hophni and Phinehas were there i Either First In the camp Or rather Secondly In Shiloh with the ark k Attending upon it instead of their Aged Father of the covenant of God 5 And when the ark of the covenant of the LORD came into the camp all Israel shouted with a great shout l Partly from their great joy and confidence of success and partly in Design to encourage themselves and terrifie their Enemies so that the earth rang again 6 And when the Philistines heard the noise of the shout they said What meaneth the noise of this great shout in the camp of the Hebrews And they understood m By information from the Israelites who would readily tell them of it to affright them that the ark of the LORD was come into the camp 7 And the Philistines were afraid for they said God is come n To wit in and with his Ark or they give the Name of God to the Ark before which he was Worshipped as they used to do to the Images of their false gods into the camp And they said Wo unto us for there hath not been such a thing ‡ Heb. yesterday or the third day heretofore o Not to our knowledge or not in our times for the forementioned removals of the Ark were before it came to Shiloh 8 Wo unto us who shall deliver us out of the hand of these mighty Gods p They secretly confess the Lord to be higher and greater than their gods and yet against their knowledge presume to oppose him these are the Gods that smote the Egyptians with all the plagues in the wilderness q They mention the Wilderness not as if all the Plagues of the Egyptians came upon them in the Wilderness but because the last and forest of all which is therefore put for all to wit the Destruction of Pharaoh and all his Host happened in the Wilderness namely in the Red-Sea which having the Wilderness on both sides of it Exod. 13. 18 20. and 14. 3 11. and 15. 22 c. may well be said to be in the Wilderness Although it is not strange if these Heathens did mistake â—…nd misreport some Circumstances in a Relation of the Israelitish Affairs especially some hundreds of Years after they were done such mistakes being frequent in divers Heathen Authors treating of those matters as Iustin and Tacitus and others 9 Be strong and quit your selves like men r Since you can expect no relief from your gods who are not able to resist theirs it concerns you to put forth all your Strength and Courage and once for all to act like brave and valiant Men. O ye Philistines that ye be not servants unto the Hebrews * â—…udg 13. 1. as they have been to you ‡ Heb be men quit your selves like men and fight 10 ¶ And the Philistines fought * Psal. 78. 9. and Israel was smitten and they fled every man into his tent s i. e. To his habitation called by the Ancient Name of his Tent. and there was a very great slaughter for there fell of Israel thirty thousand t Before they lost but 4000 now in the presence of the Ark 30000 to teach them that the Ark and Ordinances of God were never Designed for Sanctuaries or Refuges to impenitent Sinners but only for the Comfort and Relief of those that Repent footmen u Horsemen are not mentioned Either First Because they had few or none God having forbidden the multiplication of their Horses Deut. 17. 16. and the Philistines their Lords and Oppressors having taken away what they had Or Secondly Because they fled away as is usual in such Cases whilst the Footmen were more easily overtaken 11 And * Psal. 78. 61. the ark of God was taken x Which God justly and wisely permitted partly to punish the Israelites for their Profanation of it partly that by taking away the pretences of their Foolish and Impious confidence he might more deeply humble them and bring them to true Repentance partly that the Philistines might by this means be more effectually convinced of Gods Almighty Power and of their own and their gods Impotency and so a stop might be put to their Triumphs and Insultations and to their Rage against the poor Israelites whom otherwise in human appearance they might easily have rooted out Thus as God was no loser by this event so the Philistines were no gainers by it and Israel all things considered received more good than hurt by it as we shall see and the two sons of Eli Hophni and Phinehas ‡ Heb. died were slain 12 ¶ And there ran a man of Benjamin out of the army and came to Shiloh the same day with his cloths rent and with * Job 2. 12. earth upon his head y The usual Rites in great sorrows See Gen. 37. 29. Ios. 7. 6 c. 2 Sam. 1. 2 11. 13 And when he came lo Eli sate upon * Chap. 1. 9. a seat z Placed there on purpose for him that he might soon receive the Tidings which he longed for by the way side watching for his heart trembled for the ark of God a Whereby he discovered a publick and generous spirit and a fervent Zeal for God and for his Honour and Service which he preferred before all his Natural Affections and Worldly Interests not regarding his own Children in comparison of the Ark though otherwise he was a most Indulgent Father and had reason to believe that they went out like Sheep for the slaughter according to Samuel's Prediction And when the man came into the city and told it all the city cried out 14 And when Eli heard the noise of the crying he said What meaneth the noise of this tumult And the man came in hastily and told Eli. 15 Now Eli was ninety and eight years old and * Chap. 3. 2. his eyes ‡ Heb. sâ—…ood were dim that he could not see 16 And the man said unto Eli I am he that came out of the army b I speak not what I have by uncertain Rumors but what mine Eyes were Witnesses of and I fled to day out of the army And he said What ‡ Heb. is the thing is there done my son 17 And the messenger answered and said Israel is fled before the Philistines and there hath been also a great slaughter among the people and thy two sons also Hophni and Phinehas are dead and the ark of God is taken 18
Ancestors or by the Reports of the Hebrews when he ‡ Or deluded them had wrought ‖ Or reproachfully wonderfully among them * Exod. 12. 31. did not they let ‡ Heb. them the people go and they departed 7 Now therefore make a new cart o As David did for the same use â—… Sam. 6. 3. in Reverence to the Ark. and take two milch-kine on which there hath come no yoke p Partly in Respect to the Ark and paâ—…ly for the better Discovery because 〈◊〉 untamed 〈◊〉 are wanton and apt to wander and keep no certain and constant paths as Oxen accustomed to the Yoke do and therefore were most unlikely to keep the direct Road to Israels Land and tie the kine to the câ—… and bring their calves home from them q Which would stir up Natural Affection in their Dams and cause them rather to return Home than to go to a strange Countrey 8 And take the ark of the LORD and lay it upon the cart r Which God winked at in them both because they were ignorant of Gods Law to the contrary and because they had no Levites to carry it upon their Shoulders and put the jewels of gold which ye return him for a trespass-offering in a coffer by the side thereof s For they durst not presume to open the Ark to put them within it and send it away that it may go 9 And see if it goeth up by the way of his own coast s Or Border i. e. the way that leadeth to his Coast or Border viz. the Countrey to which it belongs to Bethshemesh then ‖ Or it he hath doâ—…e us this great evil t Which they might well 〈◊〉 if such Heifers should against their common use and natural instinct go into a strange path and Regularly and constantly proceed in it without any man's Conduct but if not then we shall know that it is not his hand that smote us it was a chance that hapned to us u This Evil came to us from some Influences of the Stars or other unknown Causes Which was a weak and Foolish Inference depending upon a meer Contingency it being uncertain whether God would please to give them this Sign and probable that he would deny it both to punish their Superstition and to harden their hearts to their further and utter Destruction But wicked Men will sooner believe the most uncertain and ridiculous things than own the visible Demonstrations of Gods Power and Providence 10 ¶ And the men did so and took two milch-kine and tied them to the cart and shut up their calves at home 11 And they laid the ark of the LORD upon the cart and the coffer with the mice of gold and the images of their emerods 12 And the kine took the straight way to the way of Bethshemesh x i. e. Leading to Bethshemesh a City of the Priests Ios. 21. 16. who were by Office to take care of it and went along the high way lowing as they went y Testifying at once both their Natural and Vehement Inclination to their Calves and the Supernatural and Divine Power which over-ruled them to a contrary Course and turned not aside to the right hand or to the left and the lords of the Philistines went after them z Under pretence of an honourable dismission of it but in truth to prevent all Imposture and to get assurance of the truth of the Event All which Circumstances tended to their greater Confusion and Illustration of God's Glory unto the border of Bethshemesh 13 And they of Bethshemesh were reaping their wheat-harvest in the valley and they lifted up their eyes and saw the ark and rejoiced to see it 14 And the cart came into the field of Joshua a Bethshemite and stood there where there was a great stone and they a Not the Lords of the Philistines but the Bethshemites to wit the Priests that dwelt there clave the wood of the cart and offered the kine a burnt-offering unto the LORD b There may seem to be a double Error in this Act. First that they Offered Females for a Burnt-Offering contrary to Levit. 1. 3. and 22. 19. Secondly That they did it in a forbidden place Deut. 12. 5 6. into which they might easily be led by excess of Joy and eager desire of returning to their long-interrupted course of Offering Sacrifices And some think these Irregularities were partial Causes of the following Punishment But this case being very extraordinary may in some sort excuse it if they did not proceed by ordinary Rules As for the first though they might not chuse Females for that use yet when God himself had chosen and in a manner Consecrated them to his service and imployed them in so Sacred and Glotious a Work it may seem tollerable to offer them to the Lord as being his peculiar and improper for any other use And for the latter we have many instances of Sacrifices offered to God by Prophets and Holy Men in other places besides the Tabernacle upon extraordinary occasions such as this certainly was it being fit that the Ark should at its first return be reâ—…eived with Thanksgiving and Sacrifice and this Place being Sanctified by the presence of the Ark which was the very soul of the Tabernacle and that by which the Tabernacle it self was Sanctified and for whose sake the Sacrifices were offered at the door of the Tabernacle 15 And the Levites took down c Or For the Levites had taken down for this though mentioned after was done before the Sacrifices were offered the ark of the LORD and the coffer that was with it wherein the jewels of gold were and put them on the great stone and the men of Bethshemesh offered burnt-offerings and sacrificed sacrifices the same day unto the LORD 16 And when the five LORDS of the Philistines had seen it d To wit that prodigious return of the Ark to its own Countrey and the entertainment it found there they returned to Ekron the same day 17 And these are the golden emerods which the Philistines returned for a trespass offering unto the LORD for Ashdod one for Gaza one for Askelon one for Gath one for Ekron one 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 e This is added for explication of that foregoing Phrase all the cities either to shew that under the Name of the five Cities were comprehended all the Villages and Territories belonging to them in whose Name and at whose Charge these presents were made or to express the difference between this and the former present the Emerods being onely five according to the five Cities mentioned v. 17. because it may seem the Cities onely or principally were pestered with that Disease and the Mice being many more according to the number of all the
Prophet q Because he did discern and could discover things secret and unknown to others And these are the words Either First Of some later Sacred Writer which after Samuel's Death inserted this Verse Or Secondly Of Samuel who being probably 50 or 60 Years Old at the Writing of this Book and speaking of the state of things in his first Days might well call it before-time Or rather Thirdly Of Saul's Servant who might be now stricken in Years and might speak this either by his knowledge of what was in his Juvenile Years or upon the Information of his Father or Ancestors And so it is a fit Argument to perswade Saul to go to the Man of God that he might shew them their way and where the Asses were because he was likely to inform them for the Prophets were Anciently called Seers because they knew and could reveal hidden things And the meaning is that Anciently they were not Vulgarly called Prophets but Seers only whereas now and afterwards they were called Seers yet they were more commonly called Prophets was before time called a Seer r. 10 Then said Saul to his servant ‡ Heb. thy word is 〈◊〉 Well said come let us go so they went unto the city where the man of God was 11 ¶ And as they went up ‡ Heb. the ascent of 〈◊〉 city the hill to the city they found young maidens going out r i. e. Out of the City and down to the bottom of the Hill where the Fountain or River was to draw water and said unto them Is the Seer here 12 And they answered them and said He is behold he is before you make haste now for he came to day to the city s She so speaks though this was his own constant habitation because he had been travelling abroad possibly in his Circuit described 1 Sam. 7. 16 17. and was now returned to his own House in Ramah as he used to do and so she implies they come in a good and seasonable time to meet with him for there is a ‡ Or feast sacrifice t Otherwise Feast but it seems to be understood of a Sacrifice First Because so the Hebrew word signifies most properly and most frequently Secondly Because this Eating was in the High place which was the common place for Sacrifices but not for private Feasts Thirdly The Prophets presence was not so necessary for a Feast as for a Sacrifice of the people u So this Sacrifice is called because this was a publick Solemnity and possibly the New Moon when the People brought several Sacrifices to wit Peace-offerings whereof part fell to the Offerer's share and of these parts united together they here made a common Feast not without Samuel's direction who being forewarned the day before by God of Saul's coming made this Feast more Solemn for his entertainment v. 22 23 24. to day in the high place x Upon the Hill mentioned v. 11. and near the Altar which Samuel built for this kind of use 1 Sam. 7. 17. by Divine Dispensation as was there Noted Otherwise to Sacrifice in High places was forbidden by the Law after the Building of the Tabernacle 13 Assoon as ye be come into the city ye shall straightway find him y At Home and at leasure before he go up to the high place to eat z The Relicks of the Sacrifices according to the manner for the people will not eat until he come because he doth bless the sacrifice a i. e. Either First The Meat left of the Sacrifice which is the matter of the following Feast as this is commonly understood Or rather Secondly The Sacrifice it self for what reason is there to depart from the proper signification of the Word For that the Sacrifices under the Law were accompanied with Confession or Petition or Thanksgiving may be gathered from divers places of Scripture as Levit. 5. 5. and 16. 21. Numb 5. 7. Luk. 1. 10. And who so proper to perform this work as Samuel an eminent Prophet And the Blessing of this Sacrifice seems to have consisted both of Thanksgiving this being a Thank-Offering and of Prayer to God for his acceptance Psal. 20. 3. and afterwards they eat that be bidden Now therefore get ye up b With speed lest he be sat down before you come for about ‡ Heb. to day this time ye shall find him 14 And they went up into the city and when they were come into the city behold Samuel came out c Out of his own House just as they passed by against them for to go up to the high place 15 ¶ * Chap. 15. 1. Act. 13. 21. Now the LORD had ‡ Heb. uncoâ—…ered the ear â—…f Samuel told Samuel in his ear d i. e. Secretly a day before Saul came e That he might prepare himself for Saul's reception saying 16 To morrow about this time I will send thee a man f I will by my secret Providence so dispose of matters and of the Hearts of Saul and his Father that Saul shall come to thee though with another Design out of the land of Benjamin and thou shalt anoint him to be captain over my people Israel that he may save my people out of the hand of the Philistines g For though they were now most pressed with the Ammonites as we read chap. 12. 12. yet they looked upon these as a Land-Flood which thâ—… hoped would be soon up and soon down again but the Philistines their constant inveterate and nearest Enemies they most dreaded And from these Saul did in some measure save them and should have saved them much more if his and the Peoples manifold Sins had not hindred it for I have looked upon my people h To wit with Compassion and Resolution to help them An usual Synecdoche because their cry i i. e. Their earnest Prayers to me for help is come unto me 17 And when Samuel saw Saul the LORD said unto him k In his Ear as before v. 15. by secret instinct so as none but he could hear it Behold the man whom I spake to thee of this same shall ‡ Heb. 〈◊〉 in c. reign over my people 18 Then Saul drew near to Samuel in the gate l The Gate either Frst Of Samuel's House But he was come out thence before v. 14. Or rather Secondly Of the City for the word Gate being put by its self according to reason and common use must be understood of the most eminent in its kind which the Gate of the City is And through this Gate Samuel seems now to have been passing to go to the High-Place which probably was without the City and there he makes a stand to hear what these Persons now approaching to him were about to speak and said Tell me I pray thee where the Seers house is 19 And Samuel answered Saul and said I am the Seer Go up before me
present to Jerusalem l As the place which God had designed for his Worship and in the Center and Heart of his Kingdom and therefore fittest for his Royal City unto the Jebusites m Who continued to dwell there in spight of the Benjamites to whose lot it fell See Iosh. 15. 63. Iudg. 1. 21. and 19. 10 11. the inhabitants of the land which spake unto David saying ‖ Or except one remove from thee Except thou take away the blind and the lame thou shalt not come in hither n Or thou shalt not come in hither but the blind and the lame shall remove or hinder thee By the blind and the lame they understand either 1. Their own People and so they imply that the Place was so Impregnable that a few Blind and Lame men were able to Defend it against all David's Assaults And these may be called and were the hated of David's soul v. 8. Not because they were blind and lame but because they were Iebusites a People hated and accursed by God and the Iebusites of this place were more hateful to him than the rest of that Nation partly because they Possessed this Place which David knew was designed for the one and onely Place of God's Solenm Worship and partly because they did so wickedly and insolently defie the Armies of Israel and consequently the God of Israel Or 2. Their gods or images which after the manner of the Heathens they Worshipped as their tutelary gods and placed in their Gates or Walls These they call blind and lame sarcastically and with respect to David's opinion as if they said These gods of ours whom you Israelites Reproach as Blind and Lame Psal. 115. 5 6. and so unable to direct and protect us they will defend us against you and you will find they are neither Blind nor Lame but have Eyes to watch for us and Hands to Fight against you and you must Conquer them before you can take our City And these may well be called the hated of David's soul. But I prefer the former sence as being most easie and natural and proper whereas the latter is Metaphorical and seems doubtful and forced ‖ Or saying thinking David cannot come in hither o Concluding their Fort to be Impregnable 7 Nevertheless David took the strong hold of Zion o Either 1. A very strong Fort which they had built upon Mount Sion which being taken the City quickly yielded Or 2. The City of Zion which was very strongly Fortified the same is ‡ Now 〈◊〉 the city of David 8 And David said on that day Whosoever getteth up to the gutter p i. e. Whosoever Scaleth the Fort or getteth up to the top of it where the Gutter was and smiteth the Jebusites and the lame and the blind q Or even or especially for the Hebrew Particle Vau signifies both ways the lame and the blind i. e. Those of them who are set to Defend that Place who as they pretend should be onely the Lame and the Blind Others understand it of their Idols or Images But they could not properly be said to be smitten i. e. Killed as that Word is used here and elsewhere that are hated of Davids soul r This belongs to the Iebusite and the lame and the blind and it is explained in v. 6. * 1 Chron. 11. 6. he shall be chief and captain s These words are fitly supplyed out of 1 Chron. 11. 6. where they are expressed and they must needs be understood to make the sence compleat And such Ellipses or defects of a part of the Sentence are usual in Promises and Oaths and Conditional Offers such as this was ‖ Or because they had 〈◊〉 even the blind and the lame he shall not come into the house wherefore they said The blind and the lame shall not come into the house t i. e. Whence it became a Proverb or a common saying used by David and others upon this occasion or otherwise The blind and the lame Iebusites â—…ere set to keep the House i. e. The Fort of Zion and to keep others from coming into it but now they are shut out of it and none of them to wit either 1. Of the Iebusites or 2. Of Blind and Lame persons shall be admitted to come into it again Which David might resolve and ordain to keep up the memory of this great Exploit and of the Insolent Carriage of the Iebusites and their unhappy Success Or the blind and the lame shall not come into my house to wit Into the King's Palace And although this might be a general Rule and Decree of David's yet he might dispense with it in some special cases as in that of Mephibosheth But it is not necessary that this should be a Proverb for the Words may be thus rendred as it is in the Margent of our Bible because they had said even the blind and the lame he i. e. David shall not come into the house or because they i. e. the Jebusites had said the blind and the lame shall hinder him which Words are easily supplied out of v. 6. where having spoken of this more largely it was sufficient here to mention the most Emphatical Words as is usual in such Cases He shall not come into the house or hither as they say v. 6. i. e. Into the Fort for the Word house is used very largely and generally in the Hebrew Language for any place as Iudg. 16. 21. 9 So David dwelt in the fort and called it The city of David and David built round about from Millo u Which seems to have been some large and well fortified Building Iudg. 9. 6. 2 Chron. 3. 5. adjoyning or near to the wall of the City of Zion and inward 10 ¶ And David ‡ Heb. went going and growing went on and grew great x In reputation and power and the LORD God of hosts was with him 11 And * 1 King 5. 2. 1 Chron. 14. 1. Hiram king of Tyre sent messengers to David and cedar-trees y For Lebanon which was famous for its Cedars was a great part of it in his Dominion and carpenters and ‡ Heb. hewers of the stone of the wall masons z For the Tyrians were excellent Artists and Workmen as both Sacred and Profane Writers agree and they built David an house 12 And David perceived a By reflecting upon the Promises which God had made him and the constant course of Gods Providence favouring him that the LORD had established him king over Israel and that he had exalted his kingdom for his people Israels sake 13 ¶ And * 1 Chron. 3. 9. and 14. 3. David took him moe concubines and wives b This may well be reckon'd amongst David's miscarriages the multiplication of 〈◊〉 being expresly forbidden to the King Deut. 17. 17. The use of seems to have been his Policy that hereby he might enlarge his
searched found out 48 And Solomon made all the vessels that pertained unto the house of the LORD p Such as God by the Mouth of Moses had commanded to be made for his House and Service and such as Moses had made onely these were larger and richer and more according to the difference of the Temple and Tabernacle and Solomon's vast riches and the poverty of Moses and the Israelites at that time the altar of gold q To wit of Incense as appears from 1 Chron. 28. 18. where this is mentioned amongst the things for which David left Gold and Solomon is here said to build it and therefore this cannot be that Altar made by Moses Exod. 25. 23 24. and 30. 1 3. which also was of Shittim-Wood whereas this was made of Cedar and covered with Gold 1 King 6. 20. and the table of gold whereupon the * Exod. 25. 30 shew-bread was r Under which by a Synecdoche are comprehended both all the utensils belonging to it and the other ten Tables which he made together with it 2 Chron. 4. 7 8. 49 And the candlesticks s Which were ten according to the number of the Tables whereas Moses made but one whereby might be signified the progress of the Light of Sacred Truth which was now grown clearer than it was in Moses his time and should shine brighter and brighter until the perfect day of Gospel Light of pure gold t Of massy and fine Gold five on the right side and five on the left before the oracle u In the Holy place with the flowers x Wrought upon the Candlesticks as it had formerly been See on Exod. 25. 31. and the lamps and the tongs of gold 50 And the bowls and the snuffers and the basons and the spoons and the ‡ Heb. ashpans censers of pure gold and the hinges of gold both for the doors of the inner house the most holy place and for the doors of the house to wit of the holy temple 51 So was ended all the work that king Solomon made for the house of the LORD and Solomon brought in the ‡ Heb. Holy things of David things * 2 Sam. 8. 11. 2 Chron. 5. 1. which David his father had dedicated even the silver and the gold y Either First All of it and so Solomon built it wholly at his own charge Or Secondly So much of it as was left and the vessels z Those which David had dedicated and with them the Altar of Moses and some other of the old utensils which were now laid aside far better being put in the room of them did he put among the treasures of the house of the LORD CHAP. VIII THen * â—… Chr â—… 2. Solomon assembled the elders of Israel a The Senators and Judges and Rulers and all the heads of the tribes b For each Tribe had a peculiar Head or Governor the ‡ Heb. princes chief of the fathers c The chief Persons of every great Family in each Tribe of the children of Israel unto king Solomon d Unto himself the antecedent Noun being put for the relative and reciprocal Pronoun as is frequent with the Hebrews in Jerusalem e Where the Temple was built and now finished that they might bring up the ark f To the top of this high Hill of Moriah upon which it was built whither they were now to carry the Ark in a Solemn pomp that by this their attendance they might make a publick profession of that service and respect and obedience which they owed unto that God who was Graciously and Gloriously present in the Ark. of the covenant of the LORD out of the city of David g Where David had placed the Ark 2 Sam. 6. 12 17. See on 1 King 2. 10. and 3. 1 which is Zion h Which is also called Zion because it was built upon that Hill 2 And all the men of Israel i Not onely the chief Men who were particularly invited but a vast number of the common people as being forward to see and to joyn in this great and Glorious Solemnity assembled themselves unto king Solomon at the feast k Understand either first The Feast of Tabernacles Or rather Secondly The Feast of the Dedication to which Solomon had invited them which was before that Feast for that began on the 15 day of the 7th month Lev. 23. 34. but this began at the least 7 days before that Feast for Solomon and the People kept the Feast for 14 days here v. 65. i. e. 7 days for the Dedication of the Temple and 7 other days for that of Tabernacles and after both these were finished he sent all the People to their homes on the 23 day of the month See 2 Chron. 7. 9 10. in the month Ethanim which is the seventh month l Which time he chose with common respect to his Peoples convenience because now they gathered in all their Fruits and now they were come up to Ierusalem to Celebrate the Feast of Tabernacles Quest. The Temple was not finished till the eighth month 1 King 6. 38. how then could he invite them in the seventh month Ans. This was the 7th month of the next Year For although the house in all its parts was finished the Year before yet the utensils of it described chap. 7. were not then fully finished but took up a considerable time afterward and many preparations were to be made for this great and extraordinary occasion 3 And all the elders of Israel came and the priests took up the ark m For although the Levites might do this Numb 4. 15. yet the Priests did it at this time partly for the greater honour of the Solemnity and partly because the Levites might not enter into the Holy place much less into the Holy of Holies where it was to be placed into which the Priests themselves might not have entred if the High-Priest alone could have done it Obj The Levites are said to have done this 2 Chron. 5. 4. Ans. That is most true because all the Priests were Levites though all the Levites were not Priests 4 And they brought up the ark of the LORD and the tabernacle of the congregation n That made by Moses which doubtless before this time had been translated from Gibeon to Zion and now together with other things was put into the Treasuries of the Lords-House to prevent all the superstitious use and prophane abuse of it and to oblige the people to come up to Ierusalem as the onely place where God would now be Worshipped and all the holy vessels that were in the tabernacle even those did the priests and Levites o The Priests carrying some and the Levites others bring up 5 And king Solomon and all the congregation of Israel that were assembled unto him were with him before the ark sacrificing sheep and oxen p Either First
Word implies Whereby he also intimates That he would not be so rigid and severe towards them as to mark every thing that was amiss but would bear with much as he did in David c. onely that â—…e would not endure a total defection from him ye or your children and will not keep my commandments and my statutes which I have set before you but go and serve other gods and worship them 7 Then will I cut off Israel out of the land which I have given them and this house which I have hallowed * â—…er 7. 15. for my name will I cast out of my sight l I will not regard it I will take away my Protection and gracious Presence from it and Israel shall be a proverb m Their Miseries shall be named Proverbially to express extreme Calamities See Deut. 28. 37. and a by-word among all people 8 And at this house which is high n i. e. Exalted in its Priviledges Glorious and Renowned The Particle which is oft understood and is here fitly supplied out of 2 Chron. 7. 21. where it is expressed every one that passeth by it shall be astonished o At its unexpected and wonderful Ruine and shall hiss p By way of Contempt and Derision See Ier. 19. 8. and 49. 17. and 50. 13. and they shall say * Deut. 29. 24. â—…er 22. 8. Why hath the LORD done thus unto this land and to this house 9 And they shall answer Because they forsook the LORD their God who brought forth their fathers out of the land of Egypt and have taken hold upon other gods and have worshipped them and served them therefore hath the LORD brought upon them all this evil 10 ¶ And * 2 Chro. 8. 1. it came to pass at the end of twenty years * Chap. 6. 37 38. 7. 1. when Solomon had built the two houses the house of the LORD and the kings house 11 Now Hiram the king of Tyre had furnished Solomon with cedar-trees and fir-trees and with gold according to all his desire that then king Solomon gave Hiram twenty cities in the land of Galilee p Or near as Beth oft signifies as hath been proved before the Land of Galilee bordering upon it in those parts which were near and adjoyning to Hiram's Dominions with the Cities understand the Lands and Territories belonging to them Quest. How could Solomon give away any part of that Land wherein the People had a Right by a Divine Lot and God had a Right as being the onely Proprietary of it upon which ground the total Alienation of it or any part of it was forbidden Levit. 25. 23 Answ. 1. It is not said that he gave them away wholly and for ever but he might Assign them to him onely for a time until he was fully satisfied for his Debt 2. If these Cities were possessed by Israelites Solomon did not give him their particular Possessions but onely his own Royalties over them and all the Profits he received from them which were very considerable as may be gathered from that passage Chap. 12. 4. 3. These Cities though they were within those large bounds which God fixed to the Land of Promise Gen. 15. 18. Ios. 1. 4. yet were not within those parts which were distributed by Lot in Ioshua's time nor belonging to the Tribe of Asher as some suppose as may be gathered both from Iosh. 19. ver 27. where their border is said to go out onely to the Land of Cabul to wit exclusively and ver 30. where all their Cities are said to be but twenty and two and from 2 Chron. 8. 2. where it is said of those Cities when Hiram restored them That Solomon built them and caused the children of Israel to dwell there Which makes it more than probable that these Cities were not Inhabited by Israelites but by Canaanites or other Heathens who being Subdued and Extirpated by David or Solomon those Cities became a part of their Dominion and at their Disposal and afterwards were reckon'd a part of Galilee as Iosephus notes And may be one reason why he gave these rather than other Cities because they were in his power to give when others were not 12 And Hiram came out from Tyre to see the cities which Solomon had given him and they ‡ Heb. were not right in his eyes pleased him not q He did not accept them for satisfaction because the Cities were out of repair as appears from ver 13. and the Soyl not good in his Eyes and therefore he refused them 2 Chron. 8. 2. and expected and doubtless had satisfaction some other way as may be gathered from the following Story 13 And he said What cities are these which thou hast given me my brother And he called them the land of ‖ That is displeasing or dirty Cabul r i. e. Of dirt as most interpret it Not that it was a barren Soyl as some imagine for they who describe those parts commend them as Fruitful nor would Solomon have made him so unworthy a return but because it was not pleasant nor agreeable to his nor to his Peoples humour because though the Land was very good yet being a thick and stiff Clay and therefore requiring great pains to Manure and Improve it it was very unsuitable to the disposition of the Tyrians who were Delicate and Lazy and Luxurious and wholly given to Merchandise unto this day 14 And Hiram sent s Or rather for Hiram had sent And this seems to be here added both to declare the quantity of the Gold sent which had been onely named before ver 11. and as the reason why he resented Solomon's Action so ill because so great a Sum required a better Recompence to the king sixscore talents of gold 15 ¶ And this is the reason of the levy which king Solomon raised t Both the Levy of Men of which Chap. 5. 13. and the Levy of Money upon his People and Subjects which is sufficiently evident from many Scriptures And this Sentence may look both backward and forward He raised this Levy both to pay what he owed to Hiram which is mentioned before and to Build the Works here following for to build the house of the LORD and his own house and Millo u It seems to have been an eminent and large and strong Fort or Castle in Ierusalem as may be gathered from 1 King 11. 27. 2 Chron. 32. 5. and the wall of Jerusalem and Hazor x In Napthali See Iosh. 11. 10. and 19. 36. and Megiddo y In that part of the Tribe of Manasseh within Iordan of which see Iosh. 17. 15. and Gezer z In Ephraim Iosh. 21. 21. It now was and long had been in the possession of the Canaanites Iosh. 16. 10. Iudg. 1. 29. and permitted so to be by David and Solomon either by neglect or because they were busied in greater and more necessary Employments 16
and took it 8 ¶ Then the king of Syria warred against â—…el and took counsel with his servants saying Heb. in the 〈◊〉 of such 〈◊〉 〈◊〉 In such and such a place 〈◊〉 be my 〈◊〉 〈◊〉 〈◊〉 Thither I will send my Forces to 〈◊〉 〈◊〉 〈◊〉 or to lye in Ambush where the King 〈◊〉 〈◊〉 〈◊〉 to pass ver 9. 9 And the man of God sent unto the king of Israel saying Beware that thou pass not such a place for thither the Syrians are come down 10 And the king of Israel sent to the place h Either Spies to try whether the Prophet spake Truth or rather Soldiers to secure the Place and Passage Designed which the man of God told him and warned him of and saved himself i Either his Person when he was to pâ—…ss 〈◊〉 〈◊〉 or his People or Places of Importance there not once nor twice k 〈◊〉 muâ—…h more frequently 11 Therefore the heart of the king of Syria was sore troubled for this thing and he called 〈◊〉 servants and said unto them Will ye not shew me which of us is for the king of Israel 12 And one of his servants said ‡ Heb. no None my lord O king but Elisha the prophet that 〈◊〉 〈◊〉 Israel telleth the king of Israel the words that thou speakest in thy bed-chamber 13 ¶ And he said Go and spie where he is that I may send and fetch him l For though I cannot conceal my 〈◊〉 from him yet I may possibly take him by force 〈◊〉 〈◊〉 〈◊〉 I 〈◊〉 not much inferior to his Knowledge And it was told him saying Behold he is in Dothan A 〈◊〉 〈◊〉 â—…chem Gen. 37. 17. and not far from 〈◊〉 14 Therefore sent he thither horses and chariots and a ‡ Heb. heavy great host and they came by 〈◊〉 and compassed the city about 15 And when the ‖ 〈…〉 servant of the man of God n Who having been with him but a little time even since Gehazi's dismission had not yet seen any Experiments of his great Power or if he had his Faith might easily â—…e shaken upon so great and sudden a danger was risen early and gone forth o Either out of the Gates of the City where he might see them or out of his House into the Streets of the City where he might learn this by the Common Fame and Tumult of the People behold 〈◊〉 〈◊〉 compassed the city both with horses and charâ—… and his servants said unto him Alas my maâ—… how shall we do 16 And he answered Fear not for * 2 Chron. 〈◊〉 they that be with us are moe than they that be with them 17 And Elisha prayed and said LORD I pray thee open his eyes that he may see p That by some Visible Appearance he may see the Invisible Guard of Angels which incompass and defend us And the LORD opened the eyes of the young man and he saw and behold the mountain was full of horses and chariots of fire q Which is useful both for Defence to those that are surrounded by it and Offence to the Enemies who shall attempt to break through it found about Elisha r Either the Mountains were round about the City and therefore round about Elisha who was within it or he saw in a Vision Elisha upon the Mountain encompassed with Fiery Horses and Chariots 18 And when they came down to him s Either in the City into which they easily got admission when they Declared That the onely end of their coming was to take Elisha or in the Field without the City whither he went to meet them Elisha prayed unto the LORD and said Smite this people I pray thee with blindness And he smote them with blindness t Not with a Total Blindness that they could see nothing for then they would not have followed him but with a partial Blindness that they could not distinctly discern the Man they sought which might be by some alteration made by God in their Brain or in the Air. See the notes on Gen. 19. 11. according to the word of Elisha 19 ¶ And Elisha said unto them This is not the way neither is this the city u To wit where you will find the Man for whom you seek which was very true because he was now come out of the City and if they had gone on in that way into the City they had found that Elisha was gone thence There is indeed some Ambiguity in his Speech and an intention to deceive them which hath ever been esteemed Lawful in the State of War as appears from the use of Stratagems ‡ Heb. come ye after me follow me and I will bring you to the man whom ye seek x And so he did though not in such manner as they expected and desired But he led them to Samaria y Which seemed to them to be some small and ordinary City their sences being still deluded by a Divine Operation 20 And it came to pass when they were come into Samaria that Elisha said LORD open the eyes of these men that they may see And the LORD opened their eyes and they saw and behold they were in the midst of Samaria 21 And the king of Israel z To whom Elisha had doubtless sent notice of his Intentions that he might accordingly prepare himself said unto Elisha when he saw them My father a Now he gives him this title of Reverence and Affection because of a great and present benefit he received from him though otherwise he hated him and would not hearken to his Counsel shall I smite them shall I smite them b The repetition of the question shews his great desire to smite them and that with utter Destruction 22 And he answered Thou shalt not smite them Wouldest thou smite those whom thou hast taken captive with thy sword and with thy bow c It is against the Laws of Humanity and Custom of War to kill Captives though thou thy self hast taken them with thy own Sword and Bow which may seem to give thee some colour of Right to destroy them but much more unworthy will it be in cold Blood to kill these whom not thy Arms but God's Miraculous Providence hath put into thy hands set bread and water before them d i. e. Give them Meat and Drink which may refresh and strengthen them for their Journey Which was an action of singular Piety and Charity in doing good to their Enemies which was much to the Honour of the True Religion and of no less prudence that hereby the hearts of the Syrians might be both mollified towards the Israelites and afraid to Oppose that People who had such an Invincible Protector that they may eat and drink and go to their master 23 And he prepared great provision for them and when they had eaten and drunk he sent them away e Refreshed but Disarmed as is
may be rendred thus I will put a Spirit within him so that he shall hear a rumour and return c. For by Spirit is many times understood an Imagination or Inclination or Affection in which sense we read of the Spirit of fear 2 Tim. 1. 7. Of the Spirit of jealousie Numb 5. 14. Of the Spirit of slumber Rom. 11. 8. Or a Spirit against for so the Hebrew Position Beth is oft used as hath been noted before him Of whom this Word is elsewhere used as Iudg. 9. 23. 1 Sam. 16. 14 23. 1 King 22. 23. as it is also given to Man's Soul Iob 12. 10. Eccles. 12. 7. which is a Spiritual Substance as the Angels are And this Interpretation seems most agreeable to the design of this Verse which is in brief to represent all the Judgments of God which were to befall him and which are related in the following History and therefore all the other Particulars being contained in the following Branches of this Verse the tidings of Tirhakah ver 9. in these words he shall hear a rumour his returning to his own Land and being slain there ver 36 37. in the next words it seems most probable That the chiefest of all the Judgments to wit the Destruction of 185 thousand Soldiers in one night ver 35. is not omitted here but expressed in the first branch of the Verse and the Spirit here is the same thing which is here called an Angel this latter Word being there used to limit and explain the former which otherwise was of a doubtful signification and he shall hear a rumour and shall return to his own land and I will cause him to fall by the sword in his own land 8 ¶ So Rab-shakeh returned i To the King to give him an account of the Treaty and to advise with him what was further to be done leaving behind him the Army under the other Commanders mentioned Chap. 18. 17. as is most probable from the other threatning Message here following which would have been very unsuitable if his Siege had been raised and found the king of Assyria warring against Libnah for he had heard that he was departed from Lachish k Not being able to take it 9 And when he heard say of Tirhakah king of Ethiopia l Heb. of Chush i. e. Either 1. of Arabia as that Word is most commonly meant of which see the notes and especially my Latin Synopsis upon Numb 12. 1. Or rather 2. Of Ethiopia beyond Egypt Nor was there any need that he should force his Passage through Egypt which is objected against this Opinion by a very Learned Man because the Egyptians against whom this Sennacherib Warred as Heathen Historians Herodotus and Berosus relate and the Ethiopians were Confederates in this Expedition as Iosephus expresly affirms who lived above 1600 Years nearer the time when this was done than we and therefore was more likely to understand it Behold he is come out to fight against thee he sent messengers again unto Hezekiah saying 10 Thus shall ye speak to Hezekiah king of Judah saying Let not thy God in whom thou trustest deceive thee saying Jerusalem shall not be delivered into the hand of the king of Assyria 11 Behold thou hast heard what the kings of Assyria have done to all lands by destroying them utterly and shalt thou be delivered m No certainly never expect it such questions oft imply a denial as Gen. 18. 17. 12 Have the gods of the nations delivered them which my fathers have destroyed as Gozan and Haran and Rezeph and the children of Eden which were in Thelasar n Several places about or beyond Euphrates See Gen. 11. 31. Ezek. 27. 23. 13 Where is the king o Either 1. Their god whom he here calls their King because they looked upon him as their Protector and Governour which Kings are or should be to their People Or rather 2. Their King properly so called And as before he compared their gods with the God of Ierusalem so now he compares their kings with King Hezekiah and by both intends to perswade them that neither their God nor their King was able to save them out of his Hand of Hamath and the king of Arpad and the king of the city of Sepharvaim of Henah and Ivah p Of which see the notes on Chap. 18. 34. 14 ¶ And Hezekiah received the letter of the hand of the messengers and read it And Hezekiah went up into the house of the LORD q i. e. Into the Court of the Temple for further he might not enter and spread it before the LORD r i. e. Before the Ark or Temple which â—…e did not to acquaint God but to strengthen his own Faith and quicken himself to Prayer 15 And Hezekiah prayed before the LORD and said O LORD God of Israel * 1 Sam. 4. 4. which dwellest between the cherubims thou art the God even thou alone of all the kingdoms of the earth thou hast made heaven and earth 16 LORD bow down thine ear and hear open LORD thine eyes and see and hear the words of Sennacherib which hath sent him s i. e. The Messenger who brought this Railing Letter ver 14. Or Rabshakeh who was easily understood out of the former Chapter although he would not do him the honour to name him or sent it to wit This Letter to reproach the living God 17 Of a truth LORD the kings of Assyria have destroyed the nations and their lands 18 And have ‡ Heb. given cast their gods into the fire for they were no gods but the work of mens hands wood and stone therefore they have destroyed them 19 Now therefore O LORD our God I beseech thee save thou us out of his hand that all the kingdoms of the earth may know that thou art the LORD God even thou onely 20 ¶ Then Isaiah the son of Amoz sent to Hezekiah saying Thus saith the LORD God of Israel That which thou hast prayed to me against Sennacherib king of Assyria I have heard t i. e. Accepted it and will answer it A common Synecdoche 21 This is the word that the LORD hath spoken concerning him The virgin u So he calls Zion or Ierusalem partly because she was pure in good measure from that gross Idolatry wherewith other people were defiled which is called Spiritual Whoredom partly to signifie that God would defend her from that Rape which Sennacherib intended to commit upon her with no less Care and Zeal than Parents do their Virgin Daughters from those who seek to Force and Deflour them and partly to intimate That as she had not yet been Forced and taken by her Barbarous Enemies so she should still retain her Virginity in spight of his Attempts against her the daughter of Zion x i. e. The People of Zion i. e. as it follows of Ierusalem so called Synecdochically from the Mountain and City of Zion which was an eminent part
of it Cities and Countries are oft called Mothers as 2 Sam. 20. 19. and their Inhabitants Daughters as Numb 21. 25. Iosh. 17. 16. Iudg. 1. 27. Psal. 45. 13. and 137. 8. hath despised thee and laughed thee to scorn the daughter of Jerusalem hath shaken her head at thee y Laughed at all thy proud and impotent Threatnings This is a Gesture of Contempt and Derision of which see Psal. 22. 7. and 44. 13. Ier. 18. 16. Matt. 27. 39. 22 Whom hast thou reproached and blasphemed and against whom hast thou exalted thy voice z By Rabshakeh who cryed with a loud voice Chap. 18. 28. and lift up thine eyes on high a A Gesture of Pride and Scornfulness Pro. 21. 4. even against the holy One of Israel b Not against man but against the Holy God who will not suffer thy Impious Blasphemies to go unpunished and against the holy one of Israel who hath a special relation and kindness to Israel having as it were set himself apart for them and set them apart for himself as being at this time the God of the Iews onely and not the God of the Gentiles whom as yet he suffered to walk in their own evil ways Act. 14. 16. And therefore he will Plead their Cause against thee 23 By ‡ Heb. By the hand of c. thy messengers c So thou hast advanced thy very Servants above me thou hast reproached the LORD and hast said With the multitude of my chariots I am come up to the height of the mountains d I have brought up my very Chariots to those Mountains which were thought inaccessible by my Army to the sides of Lebanon e An high Hill famous for Cedars and Fir-trees here following and will cut down ‡ Heb. the tallness c. the tall cedars thereof and the choice fir-trees thereof f This may be understood either 1. Mystically I will destroy the Princes and Nobles of Iudah which are sometimes compared to cedars c. Or their strongest Cities Or rather 2. Literally I will cut down the Trees that hinder my March and plain and prepare the way for all my Numerous Army and Chariots And by this one Instance he intimates That nothing should stand in his way no not the highest and strongest Places and I will enter into the lodgings of his borders g i. e. Those Towns and Cities which he calls Lodgings in way of Contempt which are in his utmost Borders and most remote from me I am come into the Land of Canaan at one Border Lebanon and I resolve to March on to the other extreme Border and so to Destroy the whole Countrey from one Border to another the borders of a Land being oft put for the whole Land within its Borders as Exod. 8. 2. Psal. 74. 17. and 147. 14. Isa. 54. 12. Or as it is in the Hebrew into the lodging of his border for which in the Parallel place Isa. 37. 24. it is into the height of his border And so this may be understood of Ierusalem which it is not probable that in all his brags he would omit and against which his chief Design now lay which he here calleth a lodging for its contemptible smallness if compared with his great and vast City of Niniveh or as it is in Isa. 37. the height for its Two famous Mountains Zion and Moriah or for the Mountains which were round about Ierusalem Psal. 125. 2. and he adds of his border because this City was in the Border of Iudah as being part of it in the Tribe of Benjamin and near the Kingdom of the Ten Tribes which was now in the Assyrians hands and into the ‖ Or the forest and his fruitful field forest of his Carmel h i. e. The Forest of Mount Carmel which may seem to be another Inaccessible Place like Lebanon Or into his forest and his fruitful field For Carmel though properly it was a pleasant and fruitful Mountain in the Tribe of Issachar of which see Iosh. 12. 22. yet it is oft used to signifie any fruitful place as is manifest from Isa. 10. 18. and 16. 10. Ier. 2. 7. And thus all the parts of the Land are here enumerated the Mountains the Cities the Woods and the Fruitful Fields Or his fruitful forest to wit Ierusalem which is thought by many Interpreters to be called a Forest Ier. 21. 14. Ezek 20. 46. a name which agrees well enough to Cities where Buildings are very numerous and close and high like Trees in a Forest And if Ierusalem might be called a Forest it might well be called Hezekiah's Carmel or Fruitful Place because his Chief Strength and Treasure and Fruit was now in it and this last Word may seem to be added here to intimate That this was not like other Forests unfruitful and barren And so both this and the foregoing words are understood of the same place even of Ierusalem the last Branch being joyned to the former by way of Apposition into the lodging of his border the forest of his Carmel or his fruitful Forest there being no more words in the Hebrew Text. 24 I have digged and drank strange waters i Such as were never discovered nor used by others And therefore all thy indeavours to deprive me of Water for my Army 2 Chron. 32. 3. are Idle and Fruitless and * Deut. 11 1â—… with the sole of my feet have I dried up all the rivers of ‖ Or fenced besieged places k And as I can furnish my Army with Water digged out of the Earth by their Labour and my Art so I can deprive my Enemies of their Water and can dry up their rivers and that with the sole of my feet i. e. With the March of my Vast and Numerous Army who will easily do this either by Marching thorough them and each carrying part away with them or by Drinking every one a little of them or by their Pains making many new Channels and deriving the Waters of the River into them as Cyrus dried up Euphrates and thereby took Babylon 25 ‖ Or 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 Hast thou not heard long ago how I have done it and of ancient times that I have formed it l Hast thou not long since learned that which some of thy Philosophers could and did teach thee That there is a Supreme and Powerful God by whose Decree and Providence all these Wars and Calamities were sent and ordered whose meer Instrument thou art so that thou hast no cause for these vain Boastings This Work is mine more than thine Or as it is in the Margent of our Bibles Hast thou not heard that a Particle oft understood I have made i. e. Constituted or Purchased or Adorned for all these ways is this Hebrew Verb used
he the rather presseth upon him because the state of his Kingdom required it for it is plain that Hezekiah had not as yet any Son Manasseh his Heir and Successor not being born till three Years after this time by comparing this chap. 20. 6. with chap. 21. 1. for thou shalt die and not live c According to the course of Nature and of thy Disease which is mortal in its kind and will be so in effect if God doth not miraculously prevent it Such threatnings though absolutely expressed have oft times secret conditions which God reserves in his own Breast See Ionah 3. 4. 2 Thâ—…n he turned his face to the wall d Either because the Temple lay that way or rather that by turning his Face from the company he might intimate his desire of privacy and so might with more freedom and fervency pour out his Soul to God and prayed unto the LORD saying 3 I beseech thee O LORD remember now how I have walked before thee in truth e i. e. Sincerely with an honest mind as the following words explain it I have in some measure humane frailty excepted kept the condition which thou didst require 1 King 8. 25. and therefore do humbly beg of thee that the Promise made to David and to his Posterity upon that condition may not fail in my Person for as yet thou hast not given me a Son See on ver 1. I am not conscious to my self of any gross exorbitancies in the course of my life for which thou usest to shorten mens days and cut off my life in thy displeasure which by this sharp Message thou threatnest to do and with a perfect heart and have done that which is good in thy sight and Hezekiah wept ‡ Heb. with a great weeping sore f Partly for that horror of death which is and was common to men especially in the times of the Old Testament when the Grace of God in Christ was not so fully manifested as now it is and principally for the distracted and miserable condition in which the Church and State were then likely to be left through the uncertainty of the Succession to the Crown and the great proneness of the People to backslide to their false worship and evil practises which he easily perceived and which he knew would bring far worse Calamities upon them if he were removed as afterwards it came to pass 4 And it came to pass afore Isaiah was gone out into the middle ‖ Or citâ—… court g To wit of the Kings Palace of which see on 1 King 7. 8. Or into the middle city as it is in the Hebrew For some observe that there were three Cities or three parts of this City one called the city of David in Sion another 〈◊〉 led Iebus or Salem and a third which was betwixt these two parts and united them all into one City called Ierusalem This is noted to shew Gods great readiness to hear the sincere and fervent prayers of his Children that the word of the LORD came to him saying 5 Turn again and tell Hezekiah the captain of my people Thus saith the LORD the God of David thy father h I am mindful of my Promise made to David and his House and will make it good in thy Person I have heard thy prayer I have seen thy tears behold I will heal thee on the third day i Which shews that the cure was Miraculous thou shalt go up into the house of the LORD k To give me Solemn Praise for this Mercy Which proves the perfection of the cure 6 And I will add unto thy days fifteen years l Beyond what thou dost expect and beyond what thou wouldst do if I should leave thee to the force of thy Disease and I will deliver thee and this city out of the hand of the king of Assyria m This is added either first Because he might otherwise fear the Assyrians return to this City from which he was so shamefully repulsed Or Secondly Because this sickness happened before that great slaughter chap. 19. 35. Of which see the Notes on ver 1. and * Chap. 19. 34. I will defend this city for mine own sake n To vindicate my Glory against that insolent Blasphemer and for my servant Davids sake 7 And Isaiah said Take a lump of figs o Though the deliverance was certainly Promised yet means must be used and those suitable for this hath naturally a power of ripening and softning Boils or Sores though that power was altogether insufficient to produce so sudden and so compleat a Cure And they took and laid it on the boil Which seems to have been a Plague-sore and he recovered 8 ¶ And Hezekiah said p Or rather had said for it is evident this was said before his recovery though his recovery be mentioned before it such transpositions being frequent in Scripture unto Isaiah What shall be the sign q He asketh a sign not because he distrusted it but for the strengthning of his Faith which otherwise might be shaken by the greatness of his danger and by the contradiction between this and his former Message Compare Iudg. 6. 17 37 39. Isa. 7. 11. that the LORD will heal me and that I shall go up into the house of the LORD the third day 9 And Isaiah said This sign shalt thou have of the LORD that the LORD will do the thing that he hath spoken shall the shadow go forward ten degrees or go back ten degrees 10 And Hezekiah answered It is a light thing for the shadow to go down ten degrees r To wit in an instant for that course or motion of the Sun is natural for the kind of it though miraculous for the swiftness of it but the other would be both ways miraculous nay but let the shadow return backward ten degrees 11 And Isaiah the prophet cried unto the LORD s Being moved by Gods Spirits first to offer him this sign and then to pray for it and * Isa. 38. 8. he brought the shadow ten degrees backward t Quest. 1. What were these degrees Ans. Lines in the Dial but whether each of these Lines or Degrees noted an hour or half an hour or a quarter of an hour is uncertain and not very considerable in this case Quest. 2. What was it that went down Ans. Either First The Shadow alone went back without the Sun For God could so dispose of the Light of the Sun by interposing Clouds or other things so that the Shadow should fall onely upon those Lines and in that manner as God directed it And whereas the sun is said to have gone down that may be spoken according to appearance as other passages of Scripture are understood as when the Moon is called one of the great lights Gen. 1. though it be less than some of the Stars and when the sun is said to go down Jer. 15.
i Ehud or Gera last mentioned had sent them away Hushim and Baara were his wives k Others joyn these Words with the former and render the Place thus after he had sent them to wit his Sons away with Hushim and Baara his wives i. e. as he also sent his Wives away from him Which may be here mentioned as a Brand upon him to shew that he was without natural Affection to his Wives and Children And it seems the more probable that he divorced them because we find him married to another Wise v. 9. 9 And he begat of Hodesh his wife Jobab and Zibia and Mesha and Malcham 10 And Jeuz and Shachiah and Mirma These were his sons heads of the fathers 11 And of Hushim he begat Ahitub and Elpaal 12 The sons of Elpaal Eber and Misham and Shamed who built Ono and Lod l Of which see Ezr. 2. 33. Nehem. 7. 37. 11. 35. with the towns thereof 13 Beriah also and Shema who were heads of the fathers of the inhabitants of Ajalon m A Place formerly belonging to the Tribe of Dan Ios. 19. 42. but after the Return from Babylon possessed by the Benjamites because both Dan and the rest of the ten Tribes were yet for the Generality of them in Captivity and but few of them returned who drove away the inhabitants of Gath n Either 1. at that time when they made such a Slaughter among Ephraims Children ch 7. 21. and were possibly pursuing their Victory till they were driven back by these Benjamites who came to the â—…uccour of their Brethren Or 2 Now when they were returned from the Captivity and found the Men of Gath possessed of Ajalon Or 3. at some other time not mentioned in Scripture 14 And Ahio Shashak and Jerimoth 15 And Zebediah and Arad and Ader 16 And Michael and Ispah and Joha the sons of Beriah 17 And Zebadiah and Meshullam and Hezeki and Heber 18 Ishmerai also and Jezliah and Jobab the sons of Elpaal 19 And Jakim and Zichri and Zabdi 20 And Elionai and Zilthai and Eliel 21 And Adajah and Berajah and Shimrath the sons of ‖ 〈…〉 Shimhi 22 And Ishpan and Heber and Eliel 23 And Abdon and Zichri and Hanan 24 And Hananiah and Elam and Antothijah 25 And Iphedejah and Penuel the sons of Shashak 26 And Shamsherai and Shehariah and Athaliah 27 And Jaresiah and Eliah and Zichri the sons of Jeroham 28 These were heads of the fathers by their generations chief men These o All these named from v. 14. to this place dwelt in Jerusalem 29 And at Gibeon dwelt the ‖ 〈◊〉 〈◊〉 〈◊〉 9. 35. father of Gibeon p i. e. The Chief or Ruler of the Benjamites dwelling there whose * 〈◊〉 9. 35. wives name was Maacha 30 And his first-born son Abdon and Zur and Kish and Baal and Nadab 31 And Gedor and Ahio and ‖ 〈◊〉 〈◊〉 〈◊〉 9. 37. Zacher 32 And Mikloth begat ‖ Or 〈◊〉 〈◊〉 9. 3â—… Shimeah And these also dwelt with their brethren q i. e. With those other Benjamites spoken of v. 28. in Jerusalem over against them r In some street or part of Ierusalem which was over against that where their Brethren dwelt 33 And * 1 Sam. 14. 51. Ner begat Kish and Kish begat Saul and Saul begat Jonathan and Malchishua and Abinadab and ‖ 〈◊〉 〈◊〉 〈◊〉 Sam. 2. 8. Eshbaal 34 And the son of Jonathan was ‖ 〈◊〉 〈◊〉 〈◊〉 2 Sam. 〈◊〉 Merib-baal and Merib-baal begat * Sam. 9. 12. Micah 35 And the sons of Micah were Pithon and Melech and ‖ 〈◊〉 〈◊〉 〈◊〉 â—… 41. Tarea and Ahaz 36 And Ahaz begat Jehoada and Jehoada begat Alemeth and Azmaveth and Zimri and Zimri begat Moza 37 And Moza begat Binea Rapha was his son Eleasa his son Azel his son 38 And Azel had six sons whose names are these Azrikam Bocheru and Ishmael and Sheraiah and Obadiah and Hanan All these were the sons of Azel 39 And the sons of Eshak his brother were Ulam his first-born Jehush the second and Eliphelet the third 40 And the sons of Ulam were mighty men of valout atchers s Heb. That tread the bow For the Bows of Steel which these used required great strength to bend them which therefore they did by treading the Bow with their Feet and pulling the String with both their Hands and had many sons and sons sons an hundred and fifty All these are of the sons of Benjamin CHAP. IX 1 SO all Israel were reckoned by genealogies and behold they were written in the book of the Kings of Israel and Judah a Not in that Sacred and Canonical Book so called but as hath been oft observed before in the Publick Records wherein there was an Account of that King and Kingdom and of the several Families in it according to their Genealogies who b i. e. Which Tribe or People of Iudah last mentioned were carried away to Babylon for their transgression 2 Now the first inhabitants c The first after the Return from Babylon that dwelt in their possessions in their cities d i. e. That took possession of their own Lands and Cities which had been formerly alotted to them but of late years had been taken from them for their Sins and possessed by other People were the Israelites e i. e. The Common People of Iudah and Israel called here by the general name of Israelites which was given to them before that unhappy Division of the two Kingdoms and now is restored to them when the Israelites are united with the Jews in one and the same Commonwealth that so all the Names and Signs of their former Division might be blotted out And although the generality of the ten Tribes were yet in Captivity yet divers of them were now returned either such as had long before the Captivity fled to Ierusalem to worship God and joyned themselves with Iudah as those 2 Chron. 11. 16. and others Or such as upon Cyrus his general Proclamation associated themselves and returned with those of Iudah and Benjamin the priests Levites f These took possession of the Cities or Places belonging to them as they had need and opportunity and the Nethinims g A certain Order of Men either Gibeonites or others joyned with them devoted to the Service of God and of his House and of the Priests and Levites who that they might attend upon their work without distraction had certain Places and Possessions given to them which they are now said to repossess 3 And in * Nâ—…hem 11. 〈◊〉 Jerusalem dwelt of the children of Judah and of the children of Benjamin and of the children of Ephraim and Manasseh h i. e. Some of each of these Tribes either such as offered themselves or such as were chosen by Lot see Nehem. 11. 1 2. 4 Uthai the son of Ammihud i That there is so great
on 1 King 7. 40 c. and the ‖ Or bowls basons and Huram †Heb. finished to make finished the work that he was to make for king Solomon for the house of God 12 To wit the two pillars and * 1 Kin. 7. 41. the pommels and the chapiters which were on the top of the two pillars and the two wreathes to cover the two pommels of the chapiters which were on the top of the pillars 13 And four hundred pomegranates on the two wreathes two rows of pomegranates on each wreath to cover the two pommels of the chapiters which were †Heb. upon the face upon the pillars 14 He made also bases and ‖ Or caldrone lavers made he upon the bases 15 One sea and twelve oxen under it 16 The pots also and the shovels and the flesh-hooks and all their instruments did Huram his father g i. e. Solomons Father the Relative being put before the Antecedent which is not unusual in the Hebrew Tongue And he is so called here because Solomon usually called him by that name out of that great Respect which he bare to him for his Excellent Art and Service which he did for him it being usual to call great Artists and Inventers of things by this Name of which see Gen. 4. 20 21. Or Huram Abiu or Abif a Man so called or Huram Abi as ch 2. 13. make to king Solomon for the house of the LORD of †Heb. made bright or scoured bright brass 17 In the plain of Jordan did the king cast them in the †Heb. thicknesses of the ground clay ground between Succoth and Zeredathah 18 Thus Solomon made all these vessels in great abundance for the weight of the brass could not be found out 19 And Solomon made all the vessels that were for the house of God the golden altar also and the tables whereon the †Heb. bread of faces shew-bread was set h Which were of Gold and so are distinguished from those ten Tables mentioned v. 8. which seem to have been made of Silver Compare 1 Chron. 28. 16. 20 Moreover the candlesticks with their lamps that they should burn after the manner i According to the Prescription of God to and by Moses before the oracle of pure gold 21 And the flowers and the lamps and the tongs made he of gold and that †Heb. perfections of gold perfect gold 22 And the snuffers and the ‖ Or bowls basons and the spoons and the censers of pure gold and the entry of the house the inner doors thereof for the most holy place and the doors of the house of the temple were of gold k To wit in part they were made of Wood 1 King 6. 30. 2 King 18. 16. but covered with Golden Plates CHAP. V. 1 THus all the work that Solomon made for the house of the LORD was finished * 1 Kin. 7. 51. And Solomon brought in all the things that David his father had dedicated and the silver and the gold a Or even as that particle is oft understood the Silver and the Gold the Remainder of those vast Sums mentioned 1 Chron. 22. 14. and all the Instruments put he among the treasures of the house of God 2 * 1 King 8. 2 c. Then Solomon assembled the elders of Israel b Of this and the following Verses see the Notes on 1 King 8 1 c. and all the heads of the tribes the ‖ Or rulers of the families So Gr. chief of the fathers of the children of Israel unto Jerusalem to bring up the ark of the covenant of the LORD out of the city of David which is Zion 3 Wherefore all the men of Israel assembled themselves unto the king in the feast which was in the seventh month 4 And all the elders of Israel came and the Levites took up the ark 5 And they brought up the ark and the tabernacle of the congregation and all the holy vessels that were in the tabernacle these did the priests and the Levites bring up 6 Also king Solomon and all the congregation of Israel that were assembled unto him before the ark sacrificed sheep and oxen which could not be told nor numbred for multitude 7 And the priests brought in the ark of the covenant of the LORD unto his place to the oracle of the house into the holy place even under the wings of the cherubims 8 For the cherubims spread forth their wings over the place of the ark and the cherubims covered the ark and the staves thereof above 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 they were not seen without And ‖ Or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Kin. â—… â—… there it is unto this day c When this History was first written not when it was reviewed by Ezra who made some Additions to it For after the Return from Babylon neither Staves nor Ark were any more seen or heard of 10 There was nothing in the ark save the two tables which Moses * Deut. 10. 2 5. put therein at Horeb ‖ Or 〈◊〉 when the LORD made a covenant with the children of Israel when they came out of Egypt 11 And it came to pass when the priests were come out of the holy place for all the priests that were †Heb. 〈◊〉 present were sanctified and did not then wait by course d According to Davids Appointment 1 Chron. 24. 25. which was onely for the Ordinary Service but in Extraordinary Solemnities such as this eminently was they all came together 12 * 1 Chr. 25. â—… And also the Levites which were the singers all of them of Asaph of Heman of Jeduthun with their sons and their brethren being arrayed in white linen having cymbals and psalteries and harps stood at the east-end of the altar and with them an hundred and twenty priests sounding with trumpets 13 It came even to pass as the trumpeters and singers were as one to make one sound to be heard in praising and thanking the LORD and when they lift up their voice with the trumpets and cymbals and instruments of musick and praised the LORD saying * Psal. 136. For he is good for his mercy endureth for ever that then the house was filled with a cloud even the house of the LORD 14 So that the priests could not stand to minister by reason of the cloud for the glory of the LORD had filled the house of God CHAP. VI. 1 THen * 1 Kin. 8. 1â—… c. said Solomon a This whole Chapter for the Substance and almost all the Words of it are explained in the Notes on 1 King 8. The LORD hath said that he would dwell in the * Lev. 16. 2. Exod. 20. 21. thick darkness 2 But I have built an house of habitation for thee and a
Ierusalem as it is called ch 12. 28. And they are thus called because they or their Parents either were born or now did or formerly had dwelt in those parts whence they came to Ierusalem when the service of the Temple required it 23 After him repaired Benjamin and Hashub over against their house after him repaired Azariah the son of Maasejah the son of Ananiah by his house 24 After him repaired Binnui the son of Henadad another piece from the house of Azariah unto the turning of the wall even unto the corner 25 Palal the son of Uzai over against the turning of the wall f In a part of the Wall which jutted out as the tower here following did and therefore was opposite to or over against that turning and the tower g Or even the tower which lieth out from the kings high house h Either from the Royal Palace or from some other smaller House which the King formerly built there either for prospect or for defence that was by the * Jer. 32. 2. 33. 1. 37. 21. court of the prison i A place oft mentioned of which see Ier. 32. 2. 38. 7 13. after him Pedajah the son of Parosh 26 Moreover the Nethinims dwell in * 2 Chr. 27. 3. ‖ Or the tower Ophel k Or who dwelt in Ophel for this seems to be onely a description of the persons whose work follows unto the place over against * Ch. 8. 3. 12. 37. the water-gate l So called because by that Gate Water was brought in either by the People for the use of that part of the City or rather by these Nethinims who were Gibeonites for the uses of the Temple for which they were drawers of Water Jos. 9. 21. toward the east and the tower that lieth out 27 After them the Tekoites m The same spoken of before v. 5. who having dispatched their first share sooner than their Brethren had done theirs freely offered their help to supply the defects of others who as it seems neglected that part of the work which had been committed to them And this their double diligence is noted both for the greater shame of their Nobles who would not do any part of it v. 5. and for their own greater honour who were so far from being corrupted by the bad Example of their Nobles that they were rather quickened and enflamed to greater Zeal and Industry in this publick and pious work repaired another piece over against the great tower that lieth out even unto the wall of Ophel 28 From above * 2 Kin. 11. 16. Jer. 31. 40. the horse-gate n Not that belonging to the Kings Palace 2 Chr. 23. 15. but one of the Gates of the City so called either because nigh unto that were many Stables for Horses or because the Horses commonly went out that way to their watering place repaired the priests every one over against his house 29 After them repaired Zadock the son of Immer over against his house after him repaired also Shemajah the son of Shechaniah the keeper of the east-gate o To wit of the City or of the Temple which being the chief Gate was committed to his particular Care and Custody 30 After him repaired Hananiah the son of Shelemiah and Hanun the sixth son of Zalaph another piece after him repaired Meshullam the son of Berechiah over against his chamber p Or chambers the singular number for the plural 31 After him repaired Malchiah the gold-smiths son unto the place of the Nethinims and of the merchants over against the gate Miphkad and to the ‖ Or corner chamber going up of the corner 32 And between the going up of the corner unto the sheep-gate repaired the goldsmiths and the merchants CHAP. IV. 1 BUt it came to pass that when * Ch. 2. 10. Sanballat heard that we built the wall he was wroth and took great indignation and mocked the Jews a Pretending contempt in his words when he had grief in his Heart 2 And he spake before his brethren b Tobiah v. 3. and Geshem ch 2. 19. and others whom he calls his brethren because of their conjunction with him in office and interest and the army of Samaria c Whom he designed hereby to incense against them or at least to understand their minds herein and said What do these feeble Jews will they †Heb. leave to themselves fortifie themselves will they sacrifice will they make an end in a day d Do they intend to begin and finish the work and keep the feast of dedication by sacrifice all in one day for if they spend any long time about it they cannot think that we and the rest of their Neighbours will suffer them to do it Thus he persuaded himself and his companions that their attempt was ridiculous and this mistake kept him from giving them any disturbance till it was too late So God infaruated him to his own grief and shame and to the advantage of his people will they revive the stones out of the heaps of the rubbish e Will they pick up their broken stones out of the ruines and patch them together for other materials they want which are burnt f i. e. Which stones were burnt and broken or consumed to powder to wit by the Chaldeans when they took the City See on ch 1. 3. 3 Now Tobiah the Ammonite was by him and he said even that which they build if a fox go up g He mentions the Foxes because they were very numerous in those parts and because in the late desolations the Foxes did walk in the Mount and City of Zion Lamen 5. 18. wherewith he seems to upbraid them he shall even break down their stone-wall h It is so low that a Fox can easily get to the top of it and so weak and done so hastily and carelesly that the least thrust will tumble it down 4 Hear O our God for we are †Heb. despite despised and turn their reproach upon their own head i Let them be really as contemptible as they represent us to be This and the following requests may seem harsh but they were both just as being directed against such malicious inveterate and implacable enemies to God and to his People and necessary for the vindication and defence of Gods Honour and Worship and People and give them for a prey in the land of captivity k let them be removed from our Neighbourhood and carried into Captivity and there let them find no favour but further severity Or give them for a prey to their enemies and let these carry them into the land of captivity 5 And * Psal. 109. 14. 15. cover not their iniquity and let not their sin be blotted out from before thee l Let their wickedness be in thy sight so as to bring down deserved judgments upon them that
14. shewedst signs and wonders upon Pharaoh and on all his servants and on all the people of his land for thou knewest that they dealt proudly against them p Treating thy people with great scorn and contempt like slaves and beasts so didst thou get thee a name as it is this day 11 * 〈◊〉 â—… 8. 〈◊〉 12. â—… chapter 〈◊〉 14. 〈◊〉 And thou didst divide the sea before them so that they went through the midst of the sea on the dry land and their persecutors thou threwest into the deeps as a stone into the 〈◊〉 â—…5 mighty waters q i. e. The deep waters such as these were into which when a stone is thrown there is no hopes of seeing it again 12 Moreover thou * 〈◊〉 13. 〈◊〉 leddest them in the day by a cloudy pillar and in the night by a pillar of fire to give them light in the way wherein they should go 13 * 〈◊〉 19. 〈◊〉 1. Thou camest down also upon mount Sinai and spakest with them from heaven and gavest them right judgments and †〈◊〉 〈◊〉 true laws r Not such laws as some of the heathen laws were which taught them fallhood superstition Idolatry and other errours but such as discover the truth and the true mind and will of God and the true and onely way to life good s Both in themselves and to us also being useful to reach and comfort and save us statutes and commandments 14 And madest known unto them thy holy sabbath t That holy and blessed Sabbath-day which thou didst bless and 〈◊〉 to 〈◊〉 â—…n paradise Gen. 2. 3. commanding him and in him all his posterity to observe it which yet almost all people and Nations have quite forgotten yea so far as to mock at them Lam. 1. 7. thou didst graciously reveal unto thy people reviving that ancient law by another particular law about it given to us in the wilderness and commandedst them precepts statutes and laws by the hand of Moses thy servant 15 And * 〈◊〉 1â—… gavest them bread from heaven for their hunger and 〈◊〉 â—…6 〈◊〉 â—… 9 〈◊〉 broughtest forth water for them out of the rock for their thirst and promisedst them that they should 〈◊〉 1. â—… go in to possess the land 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which thou hadst â—…worn to give them 16 But u Notwithstanding all these singular and wonderful mercies which he hither to recounted to aggravate their sins which he now comes to confess and to lead them to a sincere and ingenuous grief and repeutance for their sins not onely for the mischief which they brought upon themselves but for the injury and indignity which they offered to God they and our fathers dealt proudly x i. e. Sinned presumptuously and with contempt of God as scorning to submit their wills to Gods and hardned their neck and hearkned not to thy commandments 17 And refused to obey y Persisted in their disobedience after many admonitions and invitations to repentance neither were mindful of thy wonders that thou didst among them but hardened their necks and in their rebellion †〈◊〉 a 〈◊〉 appointed * 〈◊〉 14. 〈◊〉 a captain z i. e. designed proposed and resolved to do so Numb 14. 4. and therefore they are said to do so as Abraham is said to have offered up Isaac Heb. 11. 17. because he intended and attempted to do it to return to their bondage but thou art †〈◊〉 God 〈◊〉 a God ready to pardon * 〈◊〉 34. 6. 〈◊〉 1â—… 18. gracious and merciful flow to anger and of great kindness and forsookest them not 18 Yea 〈◊〉 32. 4. when they had made them a molten calf and said This is thy God that brought thee up out of Aegypt and had wrought great provocations 19 Yet thou in thy manifold mercies forsookest them not in the wilderness a Where if thou hadst left them without thy conduct and comfort they had been utterly lost and undone the pillar of the cloud departed not from them by day to lead them in the way neither the 〈◊〉 13. 〈◊〉 14. 〈◊〉 〈◊〉 1â—… pillar of fire by night to shew them light and the way wherein they should go 20 Thou gavest also thy 〈◊〉 11. good spirit b Which thou didst graciously and plentifully impart unto Moses and then unto the seventy Elders Numb 11. 17 25 26. to the end that they might be able to direct and govern thy people wisely and in thy fear to instruct them and with-heldest not thy 〈◊〉 16. manna from their mouth and gavest them 〈◊〉 12. 〈◊〉 17. 6. water for their thirst 21 Yea * Deut. 2. 7. forty years didst thou sustain them in the wilderness so that they lacked nothing their * Deut. 8. 4. cloths waxed not old and their feet swelled not c Of which see the notes on Deut. 8. 4. 22 Moreover thou gavest them kingdoms and nations and didst divide them into corners d Or into a corner But the singular number is very commonly put for the plural This is understood either 1. Of the Israelites to whom God divided by lot the Kingdoms and Nations last mentioned and gave them all the corners or sides or quarters for all these the word signifies of their land Or rather 2. Of the heathen Nations whom God in a great measure destroyed and the remainders of them he dispersed into corners that whereas before the Israelites came they had large habitations and dominions now they were cooped up into corners some of them into one Town or city and some into another in the several corners of their land as indeed we find them afterward whilest the Israelites dwelt in a large place and had the possession of their whole land some few and small parcels excepted Compare Deut. 31. 26. where the like phrase is used in the same sense so they possessed the land of Sihon * Numb 21. 21. c. and the land of the king of Heshbon and the land of Og king of Bashan 23 Their children also multipliedst thou as the stars of heaven and broughtest them into the land concerning which thou hadst promised to their fathers that they should go in to possess it 24 So the children went in and possessed the land and thou subduedst before them the inhabitants of the land the Canaanites and gavest them into their hand with their kings and the people of the land that they might do with them †Heb. according to their will as they would 25 And they took strong cities and a fat land and possessed houses full of all goods ‖ Or cisterns wells digged vineyards and olive-yards and †Heb. trees of food fruit-trees in abundance so they did eat and were filled and * Deut. 32. 15. became fat and delighted themselves in thy great goodness e i. e. In all these comforts and
more necessary because their times were now to be measured not by the years of their Kings as formerly but by their High-Priests Jojakim also begat Eliashib h Of whom see Nehem. 3. 1. 13. 4 5. and Eliashib begat Jojada 11 And Jojada begat Jonathan and Jonathan begat Jaddua i Generally supposed to be the same man who was High-Priest in the days of Alexander the Great as Iosephus mentions whence a great difficulty ariseth how Nehemiah could mention this man who seems not to have been High-Priest till many years after Nehemiah's death But it seems not necessary that this Iaddua should be the same Person for he might be the Father of that Iaddua both being called by the same name Or if he were the same the blessing of a very long Life might be given to this great and excellent Governour as it was to Ezra that famous Scribe as was noted on v. 1. and that for the very same reason He might also live to see Iaddua though not to see him High-Priest which might be many years after Or this passage might be put into this Book by some sacred or inspired Pen-man there being some though but few such passages in the foregoing Books of Scripture which were added by succeeding men of God in after times 12 And in the days of Jojakim were priests k As their Fathers were Priests in the days of Ioshua so in the days of Iojakim the son of Ioshua the sons of those persons executed the Priesthood in their Fathers steads some of their Fathers probably being yet living and many of them now dead the chief of the fathers of Serajah Merajah of Jeremiah Hananiah 13 Of Ezra Meshullam of Amariah Jehohanan 14 Of Melicu Jonathan of Shebaniah Joseph 15 Of Harim Adna of Merajath Helkai 16 Of Iddo Zechariah of Ginnethon Meshullam 17 Of Abijah Zichri of Miniamin of Moadiah Piltai 18 Of Bilgah Shammua of Shemajah Jehohanan 19 And of Jojarib Mattenai of Jedajah Uzzi 20 Of Sallai Kallai of Amok Eber 21 Of Hilkia Hashabiah of Jedaja Nethaneel 22 The Levites in the days of Eliashib Jojada and Johanan and Jaddua were recorded chief of the fathers also the priests to the reign of Darius l Either Darius Codomannus and then what was said concerning Iaddua v. 11. must be in part repeated and applied here or Darius Nothus and so this Iaddua might be Father to him who was in the days of Darius Codomannus and of Alexander the Great the Persian 23 The sons of Levi the chief of the fathers were written in the Book of the * 〈◊〉 â—… 14. â—… chronicles m i. e. In the publick Annals or Registers in which the Genealogies of the several Families were set down by the Jews with great exactness as all persons agree even until the days of Johanan the son of Eliashib 24 And the chief of the Levites Hashabiah Sherebiah and Jeshua the son of Kadmiel with their brethren over against them to praise and to give thanks * 〈◊〉 â—… â—… â—… according to the commandment of David the man of God ward over against ward n Of which see on v. 9. 25 Mattaniah and Bakbukiah Obadiah Meshullam Talmon Akkub were porters keeping the ward at the ‖ 〈…〉 thresholds of the gates o To wit of the Temple their watching-place being close by the Thresholds of the Gates as it now is 26 These were in the days of Jojakim the son of Jeshua the son of Jozadak and in the days of Nehemiah the governour and of Ezra the priest the scribe 27 And at the dedication of the wall p And of the gates which are mentioned v. 30. and of the City itself within the Gates which is here dedicated to God and to his Honour and Service not only upon a general account by which we ought to devote our selves and all that is ours to God but upon a more special ground because this was a place which God himself had chosen and sanctified by his Temple and gracious presence and therefore did of right belong to him whence it is oft called the holy City as hath been observed before And they restored to God by this dedication withal imploring the Presence and Favour and Blessing of God to this City by solemn Prayers and Praises and Sacrifices wherewith this Dedication was accompanied See Deut. 20. 5. 1 Kin. 8. 63. Ezr. 6. 17. Psal. 30. title of Jerusalem they sought the Levites out of all their places q To which they were now retired after that great and general Assembly ch 8 9 10. to bring them to Jerusalem to keep the dedication with gladness both with thanksgivings and with singing with cymbals psalteries and with harps 28 And the sons of the singers gathered themselves together both out of the plain country round about Jerusalem and from the villages of Netophathi 29 Also from the house of Gilgal and out of the fields of Geba and Azmaveth for the singers had built them villages round about Jerusalem r That they might be near at hand for the service of God and of his House 30 And the priests and the Levites purified themselves and purified the people and the gates and the wall s Partly by sprinkling the water of Purification upon them by which the Tabernacle and sacred Utensils were purified Num. 8. and partly by solemn Prayers and Sacrifices 31 Then I brought up the princes of Judah t And half of the people with them as it is expressed afterwards v. 38. upon the wall u For the Wall was broad and strong and so ordered that Men might conveniently walk upon it as at this day it is in many Cities and appointed two great companies of them that gave thanks whereof one went on the right hand x Towards the South and East upon the wall toward * Ch. 2. 13. 3. 13. the dung-gate 32 And after them went Hoshajah and half of the princes of Judah 33 And Azariah Ezra y Not the Scribe as is evident from v. 36. but another Ezra and Meshullam 34 Judah and Benjamin and Shemajah and Jeremiah 35 And certain of the priests sons * Num. 10. 2. with trumpets namely Zechariah the son of Jonathan the son of Shemajah the son of Mattaniah the son of Michajah the son of Zaccur the son of Asaph 36 And his brethren Shemajah and Azareel Milalai Gilalai Maai Nethaneel and Judah Hanani with * 1 Chr. 23. 5. the musical instruments of David the man of God and Ezra the scribe before them 37 And at * Ch. 2. 14. â—… 15. the fountain-gate which was over-against them they went up by * Ch. 3. 15. the stairs of the city of David z By which they went up to the hill of Sion and City of David at the going up of the wall above the house of David even unto * Ch. 3. 26. 8. 1 3 16. the
of his Church he hath prepared t Or established by his immutable Purpose and his irrevocable Promise his throne for judgment 8. And * Psal. 96. 13. 98. 9. he shall judg the world u Not you onely but all the Enemies of his People and all the Men of the World in righteousness he shall minister judgment to the people in uprightness 9. * Psal. 3â—… 39. 46. 1. 91. 2. The LORD also will be †Heb. At high place a refuge for the oppressed x God will not only judg the World at the last day and then give Sentence for his People against their Enemies but even at present he will give them his Protection a refuge in †Gr. 〈◊〉 times †Heb. Is trouble So Gr. of trouble 10. And they that know y i. e. That thoroughly understand and duly consider thy name z i. e. Thy Nature and Perfections thy infinite Power and Wisdom and Faithfulness and Goodness which make a Person a most fit and proper Object for Trust. The name of God is most frequently put for God as he hath manifested himself in his Word and Works as Deut. 28. 58. Psal. 7. 17. and 20. 1. Prov. 18. 10. c. will put their trust in thee for thou LORD hast not forsaken a The experience of thy Faithfulness to thy People in all Ages is a just ground for their Confidence them that seek thee b i. e. That seek Help and Relief from thee by fervent Prayer mixed with Faith or trust in God as is expressed in the former Clause 11. Sing praises to the LORD which dwelleth in Zion c Whose special and gracious Presence is there for there was the Ark at this time declare among the people d i. e. To the heathen Nations that they also may be brought to the Knowledg and Worship of the true God his doings 12. * Gen. 9. 5. When he maketh inquisition for blood e Heb. Bloods The bloodshed or murder of his innocent and holy ones which though he may connive at for a season yet he will certainly call the Authors of it to a very severe Account and avenge it upon them he remembreth them f Either 1. The Humble as it follows or the Oppressed v. 9. That trust in him and seek to him v. 10. Whom he seemed to have forgotten Or 2. The bloods last mentioned for that Noun and this Pronoun are both of the masculine Gender and then remembring is put for revenging or punishing as it is Deut. 25. 17 19. Neâ—… 6. 14. Ier. 14. 10. and 44. 21. and oft elsewhere he forgetteth not the cry of the ‖ Or Afflicted humble g Or â—…eek as this word which is used also Zech. 9. 9. is Translated Mat. 21. 5. Who do not and cannot and will not avenge themselves but commit their Cause to me as the God to whom Vengeance belongeth Or afflicted or oppressed ones 13. Have mercy upon me O LORD consider my trouble h To wit Compassionately and effectually so as to bring me out of it which I suffer of them that hate me thou that liâ—…test me up from the gates of death i From the Brink or Mouth of the Grave into which I was dropping being as near Death as a Man is to the City that is come to the very Gates of it And so the Phrase is used Psal. 107. 18. Isa. 38. 10. and in other Authors of whom see my Latin Synopsis Gates elsewhere signify Power and Policy because the Gates of Cities were places both of Counsel and Strength but the Gates of Death are never so taken in Scripture 14. That I may shew forth all thy praise in the gates k i. e. In the great Assemblies which were usually in the Gates Comp. Prov. 31. 31. Isa. 3. 26. These Gates he elegantly opposeth to the former and declareth that if he be brought off them he will go into these of the daughter of Zion l Either 1. Of Ierusalem so called also Isâ—… 1. 8. Zech. 9. 9. Because at this time it was subject to Zion which at this time was the seat of the Kings Palace and of the Ark. For Cities or Towns belonging or subject unto any Metropolis are commonly called its Daughters as Ios. 15. 45. 2. Chron. â—…3 19. Psal. 48. 11. As the chief Cities are called Mothers as 2. Sam. 20. 19. Gal. 4. 26. Or 2. Of the People who live in or belong to or meet together for civil and religious Matters in Zion For Cities are as it were Mothers to their People giving them Birth and Breeding and therefore the People are commonly called their Daughters So the Name of the Daughter of Egypt Ier. 46. 11. and of Edom Lam. 4. 21 22. and of Tyre Psal. 45. 12. and of Babel Psal. 137. 8. and of Ierusalem Lam. 2. 13 15. Mich. 4. 8. Are put for the People of those places I will rejoyce m To wit with spiritual Joy and Thanksgiving else it were no fit Motive to be used to God in Prayer in thy salvation 15. * 〈◊〉 7. 15. 〈◊〉 6. 〈◊〉 22. 8. The heathen are sunk down in the pit that they made n Fallen into that Destruction which they designed to bring upon us in the net which they hid is their own foot taken 16. The LORD is known o Or hath mads himself known or famous even among his Enemies by his most wiâ—…e Counsels and wonderful Works by the judgment which he executeth p Upon the Wicked as it followeth the wicked is snared in the work of his own hands * 〈◊〉 92. 3. Higgaion q This is either a musical Term or a Note of Attention a kind of behold intimating that the Matter deserves deep and frequent Meditation or Consideration as the word signifies Selah 17. The wicked shall be turned into hell r Either 1. Into the Grave which is oft called Schâ—…ol into which they are said to be turned or to return because they were made of or taken out of the Dust Eccles. 12. 7. Or 2. Into the place of eternal Perdition which also is sometimes called Schâ—…ol as Prov. 15. 24. and elsewhere For he seems to speak here of those Punishments which are peculiar to the Wicked whereas the Grave is common to good and bad And as v. 8. He seems to speak of the last and general Judgment of all the World so this Verse may be understood of the general Punishment of all Persons and Nations consequent upon it And into this place wicked Men may be said to be turned back or to return either 1. Because it is their own proper place Act. 1. 25. to which they belong and from which they have their Original and their wicked Qualities as being of their Father the Devil Iohn 8. 44. In which respect the Locusts who are by all Interpreters understood to be living Men are said
by such Metaphors as Ier. 51. 25. Hagg. 2. 21 22. Revel 6. 14. 3. Though the waters thereof roar and be troubled d Though the Sea be very Tempestuous and it's Waters by which a multitude of People is oft signified as Revel 17. 1. 1â—… Rage to wit against us as appears from the following Verses though the mountains shake with the swelling thereof e Though its Raging Waves assault mighty Princes and Kingdoms and make them shake and be ready to fall down Selah 4. There is a river the streams whereof f He either speaks of or at least alludes to the River of Kidron 2 Sam. 15. 23. Ioh. 18. 1. and it 's two streams or Rivolets following from it Giâ—…one and Siloah 2 Chron. 32. 30. Isa. 8. 6. which being small and Contemptible or still or gentle Waters are not unfitly opposed to the vast and unruly Waters of the Sea He insinuates the weak Condition of God's Church as to outward advantages that they had not one Sea to oppose to another but onely aâ—… small River which though in it self despicable yet was sufficient to Refresh and defend them in spight of all their Enemies And as the Sea and â—…aters thereof v. 2 3. are to be understood Metaphorically as all agree so also in all Probability are this River and Streams Which therefore may design the gracious Presence and Assistance and Blessing of the Lord which is very frequently described under the Name of waters as Isa. 11. 9. and 12. 3. Zech. 14. 8. c. or the Lord himself who is expresly said to be unto the City of Zion for it's defence a place of broad Rivers and Streams Isa. 33. 20 21. which probably alludes to this Text or at least explains it shall make glad g i. e. Shall not barely defend it from utter Ruin but preserve it from Danger and give great occasion for Rejoycing and Thanksgiving the city of God h i. e. Zion or Ierusalem so called also Psal. 48. 1. Isa. 60. 14. the holy place of the tabernacles i i. e. Of the Tabernacle the plural Number for the singular as Psal. 43. 3. The place where God's holy Tabernacle is settled of the most High 5. God is in the midst of her she shall not be moved God shall help her †Heb. 〈◊〉 the Morning appeareth and that right early k Heb. as soon as the Morning appeareth i. e. Speedily after a short Night of affliction Comp. Psal. 30. 5. and seasonably when the Danger is greatest and the Enemies prepare to make the Assault which is commonly done in the Morning 6. The heathen raged l To wit against God and against his People the kingdoms were moved he uttered his voyce l Either he thundred Or he spake to them in his Wrath as is said Psal. 2. 5. the earth melted m The Inhabitants of the Earth who were combined against Zion were dispirited and consumed 7. The LORD of hosts is with us the God of Jacob is †Heb an high place for us our refuge Selah 8. * Psal. 66. 5. Come behold the works of the LORD ‖ Or who hath made Desolations what desolations he hath made in the earth n i. e. Among those People of the Earth who were Neighbouring and Vexatious to God's People and therefore were cut off by David and their Lands and Cities in great part wasted 9. He maketh wars to cease o He hath ended our Wars and settled us in a firm and well-grounded Peace unto the end of the earth p Or. of this Land to wit of Israel From one end of it to the other * Psal. 76. 3. he breaketh the bow and cuteth the spear in sunder he burneth the Chariot in the fire q He speaks of the Bows and Spears and Chariots of their Enemies for he preserved those which belonged to his People 10. Be still r He speaks Either 1. To the Israelites be still i. e. Do you henceforth silently and quietly wait upon me without Fear or Dissidence Or rather 2. To the Heathen who had Raged v. 6. and therefore now he seasonably admonisheth them to be still and to stir no more against God's people and know thâ—…t I am God s The onely True and Almighty God and your God's are but dumb and impotent Idols I will be exalted t i. e. I will make my self Glorious by my great and wonderful Works among the hâ—… I will be exalted in the earth 11. The LORD of hosts â—…ith us the God of Jacob is our refuge Selah PSAL. XLVII The ARGUMENT This Psalm may seem to have been Composed upon the occasion of that great Solemnity of carrying the Ark from the House of Obed-Edom into the City of Zion of which sâ—…e 2 Sam. 6. and 1 Chro. 13. and 16. But as Zion was a Type of the Church and the Ark a Type of Christ â—…o this hath a further reference even to Christ's â—…scension into Heaven and as Consequent thereunto to the spreading of his Kingdom in all the Parts and Nations of the World Which is the chief Scope and Design of the Psalmist or at least of the Holy Ghost in this Psalm as will plainly appear from the Words and Matter of it To the chief musician a Psalm ‖ Or of for the sons of Korah 1. O Clap your hands all ye people a Either 1. All the Tribes of Israel For the several Tribes are sometimes called several People See Iudg. 5. 14. Ezek. 2. 3. Act. 4. 27. Or 2. All Nations not onely Iews but Gentiles for all of them either had or might have Benefit by the Ark upon their Addresses to God there and especially by Christ and his Ascension shout unto God b In the Worship and unto the Glory of the God of Israel with the voyce of triumph 2. For the LORD most high is terrible c Or is most high in himself above all God's which Conjunction is oft understood Teâ—…rible to all his Enemies be is a great King over all the earth d The universal Monarch of the whole World and not of onely Israel 3. He shall subdue e Or lâ—…ad like Sheep Or â—…ring into the Fold as divers render the Word by Comparing Isa. 5. 17. Mich. 2. 12. He seems to speak of such a Subjugation of them as was for the good of the People subdued because this is Matter of Rejoyâ—…ing to them v. 1. Which is true both of those People whom David subdued who thereby had Opportunities Obligations and Encouragements to own and Worship the true God which was the onely way to their true and lasting Happiness and especially of those Gentiles who were subdued to Christ by the preaching of the Gospel the people under us f The Gentile-Converts were in some sort brought under the Iews because they were subjected to Christ and to his Apostles and to the primitive
8. and all 〈◊〉 shall 〈◊〉 their Hâ—…s for joy as it is v. 1. for the shields of the earth x Either 1. The protection of the People of all the Earth Or rather 2. Their Princes or Rulers who are fitly called Shields Hâ—…se 4. 18. because by their Office they are or should be the common Parents and Protectors of all their People to defend them from all Oppression and Injuries These saith he are the â—…rds i. e. At his disposal or subject to his Dominion both as to their Hearts and Kingdomâ—… And so this is here Conveniently added as the Reason of that great and improbable Event sorâ—… told in the foregoing Words that the Princes of the People which of all others were most lofty and wilful and incorrigible should joyn and subject themselves to the Lord and to his Church belong unto God he is greatly exalted y By this means God shall be greatly Glorified and appear to be far above all the Princes of the World and above all other Gods PSAL. XLVIII THE ARGUMENT This Psalm was Composed upon the Occasion of some eminent Deliverance vouchsafed by God to the City of Jerusalem from some potent Enemy and dâ—…eadful Danger Either that in Johoshaphat's time 2 Chron. 20. or that under Hezekiah 2 Kings 18. and 19. In both which times they were Holy Prophets by some of whom this Psalm might be made A song and Psalm a Of which see on Psal. 30. which hath the same Title for the sons of Korah ‖ Or of 1 GReat is the LORD and greatly to be praised in the city of our God b In Ierusalem which he hath chosen for his dwelling Place in the mountain of his holiness c i. e. In his holy Mountain either Zion where the Ark and Tabâ—…rnacle was Or rather Moriah where the Temple now was Although both of them are supposed by some to be but one Mountain having two Tops and it is certain that both are frequently called by one Name to wit Zion 2. * Psal. 50. 2. Ezek. 20. 6. Dan. 8. 9. 11. 16. Beautiful for situation the joy of the whole earth d Ierusalem may be so called here as it is also Lament 2. 15. not actually as if all People did rejoyce in it or for it but Fundamentally or Causally because here was very great cause or ground of rejoycing for the Gentile World if they had understood themselves or their true Interest Because here God was graciously present and ready to hear and Answer the just Desires and Prayers not onely of the Israelites but of any stranger of what Nation soever according to Soâ—…mon's Prayer 1 Kings 8. 41. c. and here the Gentiles might find that God whom like blind Men they groped for as the Greek Phrase implies Act. 17. 27. and here they might be informed of the Nature and Properties as also of the Mind and Will of the Almighty and everlasting God of which they were so grossly Ignorant and of that Messias who was the Dâ—…sire of and Consequently matter of great Joy unto all Nations Hagg. 2. 7. and 2. Prophetically because the â—…ful Doctrine of the Gospel was to go from thence unto all Nations of which see Iâ—…a 2. 2 3. Mich. 4. 1 2. yet these Words may be and are by others rendred and understood thus the Ioy of the or this for here is an Emphatical Article whole Land is mount Zion on the sides of the north e i. e. Which is on the Northern part of Ierusalem But because Iosephus and some others affirm thâ—…t Mount Zion stood Southward from Ierusalem this Clause possibly may be added to signifie that Zion is not here to be understood strictly and Properly for that Mountain or part of the Mountain so called but for that other Mountain or part of the same Mountain upon which the Temple was built which was strictly called Moriah but is here called Zion because that Name was far better known in Scripture as being oft put for the Temple as Psal. 137. 3. Isa. 18. 7. Ier. 51. 10. Lam. 5. 18. and for the whole City and for the Church of God in a multitude of places of Scripture * Math. 5. 35. the city of the great king f i. e. The City of God as it was now called v. 1. who justly calls himself a great King Mal. 1. 14. as being King of Kings and Lord of Lords Revel 19. 16. 3. God is known in her palaces g To his People by sensible and long Experience and to all neighbouring Nations by their own Observation for a refuge h i. e. In the Habitations or to the Inhabitants of that City Possibly he may here point at the Kings Palace and the Temple which was the Palace of the King of Heaven which two Palaces God did in a singular manner Protect and by Protecting them he Protectâ—…d the whole City and People i Uader whose shadow we are more safe and secure than other Cities are with their great Rivers and impregnable Fortifications 4. For lo the kings i Either those Kings Consederate against Iohoâ—…haphat 2 Chron. 20. or tâ—…e Assyrian Princes whom they Vain-Gloriously called Kings Iâ—…a 10. 8. were assembled they passed by k In their March towards Ierusalem Or they pasâ—… away i. e. Departed without the Success which they desired and Considently expected together 5. They saw it l Thâ—… 〈◊〉 〈◊〉 look upon it but not come into it nor shoot an 〈◊〉 tâ—…re nor cast a Bank against it as is said upon this or the like Occasion 2 Kings 19. 32. and so they marvelled m Not so much at the structure or strength of the City as at the wonderful Works wrought by God on their behalf they were troubled and hasted away n See 2 Kings 19. 35. 6. Fear took hold upon them there and pain o Partly at the Tidings of Tirhakah's coming against them 2 Kings 19. 9. and Partly for that Terrible slaughter of their Army there v. 35. as of a woman in travail 7. Thou breakest the ships of Tarshish with an east-wind p This is not reported as a Matter of Fact for we Read of no Ships in those Expeditions to which this Psalm relates nor did any Ships come near Ierusalem because that was aâ—… a great Distance from the Sea and from any navigable River running into the Sea but onely added by way of Illustration oâ—… Allusion The Sence is Thou didst no less violently anâ—… suddenly destroy these Proud and Raging Enemies of Ierusalem than sometimes thou destroyest the Ships at Sea with a fierce and Vehement Wind such as the Eastern Winds were in those Parts Exod. 14 21. Iob. 27. 21. Ier. 18. 17. Ezek. 27. 26. The Words are and may be rendred thus Thou diast break them as such Ellipsis of the Pronoun and of the note of similitude being very frequent as I have again and again shewed the Ships of the
Men which Antiently used to be Written in Catalogues out of which the Names of those who died were blotted Or rather 2. Of eternal Life as both Iewish and Christian Interpreters commonly understand it Which agrees best 1. To the use of this Phrase in Scripture For in this Sence men are said to be â—…ritten in the Book Dan. 12. 1. or in God's Book Exod. 32. 32. Or in the Book of Life Phil. 4. 3. â—…el 3. 5. and 13. 8. and 17. 8. and 20. 12. and 21. last 2. To the last Clause of the Verse which explains it of that Book wherein none but the Righteous are written whereas this Life and that attended with Health and Prosperity is Promiscuously given to and taken from good and bad Men. 3. To the quality of the Persons of whom this is said which are the Malicious Enemies of God and of his People and the Murderers of the Lord of Glory who shall be punished with eternal Death In this Book Men may be said to be written Either 1. In Reality by God's Election or Predestination Or 2. In Appearance when a Man is called by God to the Profession and Practice of the true Religion and into Covenant with himself and Professeth to Comply with it and so is written in the writing of the House of Israel which is said of all that are in the Assembly of God's People Ezek. 13 â—… and so seems to others and it may be to himself to be Really written in the Book of Life And when a Man renounceth this Profession and Religion he may be said to be 〈◊〉 out of that Book because his Apostacy makes it Evident that he was not written in it as he seemed to be For this is a known and approved Rule for the understanding of many Texts of Scripture that things are oft said to be done when they onely seem to be done and are not Really done as he is said to find his Life Mat. 10. 39. who falsly imagined that he did find it when in Truth he lost it and to have Mat. 13. 12. who onely seemed to have as it is explained in the Parallel place Luk. 8. 1â—… and to Live Rom. 7. â—… when he vainly Conceited himself to be alive And in like manner Men may be said to be written in or blotted out of this Book when they seem to be so by the Course of their Lives and Actions But that this blotting out is not meant Properly and Positively is clear from the last Branch of this Verse which after the manner of these Books expounds the former wherein this doubtful Phrase is explained by one which is Evident and unquestionable even by his not being written in it For it is impossible that a Mans name should be Properly blotted out of that Book in which it was never written The Sence of the Verse seems to be this Let their Wickedness be so notorious and the Tokens of God's wrath upon them so manifest that all Men may discern that they are blotted out that is that they never were written in the Book of Life in which the Righteous are written and not be written with the righteous e i. e. In that Book of Life in which all righteous or holy Persons and onely they are written whereby it may appear that whatsoever shew or Profession they once made yet they neither are nor were truly righteous Persons 29. But I am poor and sorrowful let thy salvation O God set me up on high f Out of the reach of mine Enemies Or liâ—…t me out of the deep Waters and the Mire in which I was sinking v. 14. 30 I will praise the name of God with a song and will magnifie him with thanks-giving 31 * Psal. 50. 13. 14. 23. This also shall please the LORD better than an oxe or bullock g This sincere and hearâ—…y Sacrifice of Praise is and shall be more grateful to God than the most Glorious legal Sacrifices For so such moral Services ever were 1 Sam. 15. 22. Hosâ—… 6 6. and such Sacrifices shall be accepted when those Legal ones shall be abolished that hath horns and hoofs h This is added as a Description and Commendation of the Sacrifice or Bullock which he supposeth to be of the best sort both tender and Mature as it is when the Horns bud forth and the Hoofs grow hard 32 * Psal. 34. 2. The ‖ Or 〈◊〉 humble shall see this and be glad i Those pious Persons who are grieved for my Calamities shall have occasion to Rejoyce and they will heartily Rejoyce in my Deliverance and Exaltation and your heart shall live k Or be Revived to wit with Joy which were dejected and in a manner Dead with Sorrow Compare Gen. 45. 27. Psal. 22. 26. and 109. 21. that seek God 33 For the LORD heareth the poor and despiseth not his prisoners l Those who are in Prison or any Straits and Afflictions for his sake which is my Case v. 7. 34 Let the heaven and earth m Either 1 Angels and Men. Or rather 2. The Heaven and Earth themselves as in the next Branch the Seas and every thing that moveth â—…erein All which by an usual Figure he invites to praise God aâ—…â—…e doth elsewhere because they all give men occasion to praise God praise him the seas and every thing that †Heb. 〈◊〉 Câ—… moveth therein 35 For God will save Sion n The City of Sion or Ierusalem and his Church and People which are frequently expressed under that Title and build the cities of Judah that they o The humble and Poâ—…r v. 32 33. or his Servants as is explained in the following Verse may dwell there p In the literal Canaan for a long time and in the Heavenly Canaan for ever and have it in possession 36 * Psal. 102. 23. The seed also of his servants shall inherit it q Their posterity shall flourish after them and partake of the same Happiness with them and they that love his name shall dwell therein PSAL. LXX To the chief musician a Psalm of David to bring to remembrance The Contents of this Psalm are almost all to be found Psal. 40. 13. c. Nor is it strange that they are here repeated because the same or like Occasions were oft repeated and David's returning Distresses might well make him sometimes repeat the same Words And as these things were joyned with many other passages in Psal. 40. so they are distinctly repeated as a Form of Prayer which himself or others might use in such a Condition What is necessary for the understanding of this Psalm The Reader may find in the Notes on Psal. 40. 1 MAke hast * â—…al 40. 13. 〈◊〉 â—… 71. 12. O God to deliver me make hast †Heb. to my 〈◊〉 to help me O LORD 2 * 〈◊〉 35. 4. â—…â—…1 13. Let them be ashamed and confounded that seek after my soul let them be turned
representation of Gods mercies and judgments he invites all nations to an acknowledgment of the true God to praise him for his favours and to tremble at his judgments which is their just duty and reasonable service 1. O * Psal. 106. 1. 118. 1. and 136. 1. Give thanks unto the LORD for he is good for his mercy endureth for ever a This whole verse occurs also Psal. 106. 1. Only there the address is made to the Israelites and here to all mankind 2. Let the redeemed of the LORD b All they whom God hath redeemed as it is expressed in the next clause or delivered from all the following calamities say so c To wit that the Lord is good c. as it is v. 1. whom he hath redeemed from the hand of the enemy d Of such as had taken them Captives either in Battel or in their Travels to which they were led by their own inclinations or by their necessary occasions 3. And gathered them out of the lands from the east and from the west from the north e Bringing them into their own land out of the several quarters of the World into which they had been carrled and †Heb. from the Sea from the south f Heb. from the Sea Which in Scripture commonly notes the West because the great Mid-land Sea was on the West of Canaan but here as it appears from the opposition of this to the North it notes the South so called from the Red-sea which was on the South and which is sometimes called the Sea simply and without addition as Psal. 72. 8. 114. 3. 4. They wandred in the wilderness g Mistaking their way which they might easily do in the vast and sandy desarts of Arabia in a solitary way they found no city to dwell in h Or rather no City or Town inhabited where they might refresh themselves as Travellers used to do for they did not go into the Wilderness to seek for a City or Habitation there but only intended to pass through it as appears by the context and by the nature of the thing 5. Hungry and thirsty their Soul fainted in them i Partly for want of necessary Provisions and partly through anguish of spirit 6. Then they cryed unto the LORD k Heb. Unto Iehovah to the true God For the Heathens of whom he speaks had many of them some knowledge of the true God and did in their manner worship him with and in their Idols and especially in their distresses when they discovered the impotency of their Idols they did direct their Prayers immediately to the true God of which there are many instances of Heathen Writers in their trouble and he delivered them out of their distresses l In answer to their Prayers which he did not because their Prayers were acceptable to him but partly out of the benignity and compassionateness of his nature to all his creatures partly to encourage and preserve the use of Prayer and Religion among the Gentiles and to oblige them to a more diligent search after the knowledge of the true God and of his Worship and partly to give his own People assurance of his great readiness to hear and answer all those Prayers which with upright hearts they offered to him according to his word 7. And he led them forth m Out of the Wilderness where they had lost their way v. 4. by the right way that they might go to a city of habitation n See before on v. 4. 8. †Heb. let them 〈◊〉 to the LORD his goodness So Gr. Oh that men would praise o Heb. Let them praise Or They shall praise i. e. They are highly obliged to praise the LORD for his goodness and for his wonderful works to the children of men p Not only to his peculiar people but to all mankind to whom he is very kind and bountiful 9. For he satisfieth the longing q Either the thirsty opposed to the hungry here following or the hungry as this general phrase is limited and expounded in the next clause soul and filleth the hungry soul with goodness r With the fruits of his goodness with good things Psal. 103. 5. with food and gladness Act. 14. 17. with that good which they wanted and desired 10. Such as sit in darkness and in the shadow of death s In a disconsolate and foâ—…lorn condition in dark prisons or dungeons being bound in affliction and iron t With afflicting or grievous irons Or in the cords of affliction as they are called Iob 36. 8. and particularly in iron fetters 11. Because they rebelled against the words of God u Against Gods commands made known either 1. by his written Word delivered to the Jews of which the Gentiles were not ignorant which therefore they should have diligently inquired after and searched into as the Queen of Sheba came from the ends of the earth to hear the wisdom of Solomon and as divers of the Heathens travelled into very remote parts to gain a more perfect knowledge of the Arts and Sciences which will justly be laid to their charge and condemn them for their neglect of that Divine wisdom which was treasured up in the holy Scriptures Or 2. by the Prophets who some times were sent to the Gentiles Or 3. by the Law and light of Nature and by it's Interpreters their wise and learned Philosophers who delivered many excellent rules and precepts of piety and virtue which were sufficient though not for their salvation without Christ yet for the conduct of their lives in a great measure and to leave them without excuse for their gross disobedience thereunto and contemned the counsel of the most High 12. Therefore he brought down their heart x The pride and rebellion and obstinacy of their hearts with labour y Or with trouble or troubles they fell down and there was none to help z They fell into their enemies hands and into hopeless and remediless miseries 13. Then they cried unto the LORD in their trouble and he saved them out of their distresses 14. * Psal. 68. 6. 146. 7. He brought them out of darkness and the shadow of death and brake their bands in sunder 15. Oh that men would praise the LORD for his goodness and for his wonderful works to the children of men 16. For he hath broken the gates of brass and cut the bars of iron in sunder a He restored them to liberty in spight of all impedimen's and oppositions 17. ‖ Psal. 38. 5. Fools b i. e. Wicked men whom he calls fools because of the mischiefs which through their own folly they bring upon themselves †Heb. from the way of because of their transgression c Heb. because of the way of their transgression i. e. their custom and course of sinning as the word way is used Psal. 1. 1. Prov.
answered Luke 24. 47. Acts 1. 4. 2. 1 2 c. and from whence it was to be sent forth into all the parts and kingdoms of the world to bring in the Gentiles which also the Prophets had foretold as Isa. 2. 3. and in diverâ—… of the foregoing Psalms as hath been already frequently observed and proved rule thou m Thou shalt rule the Imperative being here put for the future as it is Gen. 12. 12. Psal 37. 27. and oft elsewhere For this is not a command but a prediction or a promise that he shall rule Which he doth partly by his grace converting some and so ruling their hearts by his Word and Spirit and subduing their lusts in them and their external enemies for them and partly by his powerful providence whereby he defends his Church and people and subdues and punisheth all their adversaries in the midst of thine enemies n Who shall see it and do what they can to oppose thy dominion but shall never be able to hinder it but shall split themselves against it 3 Thy people o Thy subjects ‖ Or give free-will-offerings shall be willing p Heb. willingnesses i. e. most willing as such plural words are frequently used as Psal. 5. 10. 21. 7. Or freewill-offerings as the word properly signifies Whereby he may intimate the difference between the Worship of the Old Testament and that of the New They shall offer and present unto thee as their King and Lord not oxen or sheep or goats as they did under the Law but themselves their souls and bodies as living sacrifices as they are called Rom. 12. 1. and as freewill-offerings giving up themselves to the Lord 2 Cor. 8. 5. to live to him and to die and be offered for him The sence is Thou shalt have friends and subjects as well as enemies and thy subjects shall not yield thee a forced and seigned obedience aâ—… those who are subject to or conquered by earthly Princes frequently do of which see on Psal. 1â—… 44 45. but shall most willingly and readily and chearfully obey all thy commands without any dispute or delay or reservation and they shall not need to be pressed to thy service but shall voluntarily list themselves and fight under thy Banner against all thy enemies in the day of thy power q When thou shalt take into thy hands the rod of thy strength as it is called v. 2. and set up thy Kingdom in the World and put forth thy mighty Power in the preaching of thy Word and winning Souls to thy self by it Or in the day of thine army or forces when thou shalt raise thine Army consisting of Apostles and other Preachers and Professors of the Gospel and shalt send them forth to conquer the World unto thy self in the beauties of holiness r A dorned with the beautiful and glorious robes of Righteousness and true Holiness wherewith all new men or true Christians are cloathed Eph. 4. 24. compare Revel 19. 8 14. with various gifts and graces of Gods Spirit which are beautiful in the eyes of God and of all good men The last clause noted the inward disposition the willingness of Christs Subjects and this notes their outward habit and deportment Wherein there seems to be an allusion either 1. to the beautiful and glorious garments of the Levitical Priests all Christians being Priests unto God Rev. 1. 6. 1 Pet. 2. 5 9. Or 2. to the military robes wherewith Souldiers are furnished and adorned all Christians being Souldiers in the Christian warfare But the words are and may well be rendred thus in the beauties or glories of the Sanctuary i. e. by an usual Hebraism in the beautiful and glorious Sanctuary which is called the Holy and beautiful house Isa. 64. 11. either in the Temple at Ierusalem which was honoured with Christs presence whereby it excelled the glory of the first house according to Hagg. 2. 9. in which both Christ and the Apostles preached and by their preaching made many of these willing people or in Ierusalem which is oft called the Holy place or city by the same word which is here rendred Sanctuary or in the Church of God and of Christ which was the Antitype of the old Sanctuary or Temple as is evident from 1 Cor. 3. 16 17. 2 Cor. 6. 16. Heb. 3. 6. 1 Pet. 2. 5. And this place may be mentioned as the place either where Christs people are made willing and shew their willingness or where Christ exerciseth and manifesteth that power last mentioned * Or more than the womb of the morning thou shalt have c. from the womb of the morning thou hast the dew of thy youth s This place is judged the most difficult and obscure of any in this whole Book The words are diversly rendred and understood They are to be understood either 1. of Christ himself and that in respect either 1. of his Divine and eternal generation which may be called the dew of his youth or birth and which he may be said to have had from the womb of the morning before the first morning or light was created or brought out of its womb that is before the world was which is a common description of Eternity in Scripture Or 2. of his humane Nature and Birth and so the words may be thus rendred From the womb of the morning Or as it is rendred by divers others From the womb from the morning i. e. from thy very first birth thou hast or hadst the dew of thy youth i. e. those eminent blessings and graces wherewith thou wast enriched or thy youth or childhood was like the dew precious and acceptable Or rather 2. of Christs subjects or people of whom he evidently spoke in the former part of the verse wherewith these words are joyned And it seems not probable that the Psalmist after he had discoursed of Christs advancement to his Kingdom and his Administration of it and success in it both as to his enemies and friends would run back to his birth either Divine or humane both which were evidently and necessarily supposed in what he had already ready said of him But then these words may be read either 1. separately as two distinct clauses as they seem to be taken by our English Translators and by the Colon which they placed in the middle And so the first clause belongs to the foregoing words as noting the time when the people should be willing which having declared more generally in those words in the day of thy power he now describes more particularly and exactly that they should be so even from the morning or in a Poetical strain which is very suitable to this Book from the womb of the morning to wit of that day of his power i. e. from the very beginning of Christs entrance upon his Kingdom which was after his Resurrection and Ascension into Heaven and from the very first preaching of the Gospel after
in the next verse by this description of them him or them that hated peace although David sought peace with them v. 7. And so he speaks either 1. of the Philistins among whom he sojourned for a time But he did not seek peace with them but sought their ruine as the event shewed not did they wage war against him whilst he lived peaceably among them Or rather 2. the Courtiers and Souldiers of Saul and the generality of the Israelites who to curry favour with Saul sought Davids ruine and that many times by treachery and pretences of friendship of which he oft complains in this Book whom as he elsewhere calls Heathen as Psal. 9. 5 59. 5. it is not strange if he compare them here to the savage Arabians And amongst such persons David was oft forced to sojourn in Sauls time and with them he sought peace by all ways possible but they hated peace and the more he pursued peace the more eagerly did they prosecute the war as it here follows 6 My soul hath long dwelt with him that hateth peace 7 I am ‖ 〈◊〉 a man of 〈◊〉 for peace but when I speak they are for war PSAL. CXXI A song of degrees The matter of this Psalm sufficiently sheweth that the Psalmist was conflicting with great difficulties and oppositions and looking hither and thither for help as men in such cases use to do and then turning his eyes to God and his Providence and encouraging himself by Gods promises made to his people 1 ‖ Or shall I lift up mine eyes to the hills whence should my help come I Will lift up mine eyes unto the * Psal. 87. 1. 133. 3. hills a Either to Sion and Moriah which are called the holy mountains Psal. 87. 1. or rather 2. to the hills in general whereof there were many in the land of Canaan and upon which the forces which he hoped would come to his aid might be seen at a great distance from whence cometh b Or may come Heb. will come my help 2 * Psal. 124. 8. My help cometh from the LORD c From God alone and therefore to him alone will I turn mine eyes which made heaven and earth 3 He will not suffer thy foot d He speaketh as it were from God to himself but withal to the encouragement of his followers and of all good men to be moved e To wit so as to fall into mischief he that keepeth thee will not slumber f Will not overlook nor neglect any thing which is necessary for thy preservation 4 Behold he that keepeth Israel shall neither slumber nor sleep 5 The LORD is thy keeper the LORD is thy shade g Both to refresh thee and keep thee from the burning heat of the Sun as it is expressed in the next verse and to protect thee by his power from all thine enemies for which reason God is oft called a shadow in Scripture upon thy right hand h Partly to uphold thy right hand which is the chief instrument of action and partly to defend thee in that place where thine enemies oppose thee of which see on Psal. 109. 6. And compare Psal. 16. 8. 109. 31. 6 The sun shall not smite thee i With excessive heat by day nor the moon k With that cold and moisture which comes into the air by it and with it Intemperate heats and colds are the two springs of many diseases He alludes both to the condition of Souldiers or Travellers who are exposed to the open air by day and by night and also to the cloudy Pillar which defended the Israelites both by day and by night The sence is He shall protect thee from all evils both by day and night by night 7 The LORD shall preserve thee from all evil he shall preserve thy soul. 8 The LORD shall preserve thy going out and thy coming in l Shall guard and assist thee in all thy expeditions and affairs and actions either at home or abroad So this phrase is used Numb 27. 17. Deut. 28. 6. from this time forth and even for evermore PSAL. CXXII A song of degrees of David This Psalm seems to have been written by David for the use of the people when they came up to Ierusalem to the solemn Feasts 1 I Was glad when they said unto me Let us go a Exhorting one another to it as Deut. 33. 19. Or we will go The sence is It delighted me much to hear that the people who had so long lived in the neglect or contempt of Gods worship were now ready and forward in it into the house of the LORD 2 Our feet †Heb. were standing So Gr. shall stand b Thither we shall come and there we shall make our abode during the times of solemn worship within thy gates O Jerusalem c In that City where the Ark is now fixed We shall wander no more from place to place as the Ark was removed 3 Jerusalem is built as a city that is * See 2 Sam. 5. 9. compact together d Partly in its buildings which are not dispersed as they are in Villages nor divided into two Cities as it was before but united and enlarged 1 Chron. 11. 7 8. and principally in its Government and Religion which was distinct and opposite before David took the Fort of Zion from the Iebusites 4 * Exod. 23. 17. Deut. 16. 16. Whither the tribes e Not some few pious people of each Tribe as in Sauls time and under the Judges but whole Tribes nor onely one or two of the Tribes as it was during the late Civil Wars but all the twelve Tribes go up the tribes of the LORD e Whom God hath chosen to be his people and whom he hath invited and required to resort thither unto the testimony of Israel f Unto the Ark which is oft called the Testimony as Exod. 16. 34. Levit. 16. 13. 24. 3. Numb 17. 4. and more fully the Ark of the Testimony as Exod. 26. 33 34. and elsewhere because of the Tables of the Covenant laid up in it which are called Gods Testimony and the Tables of the Testimony as Exod. 25. 16. 31. 18 c. And this may well be called the Testimony of or to Israel because it was given by God to them and for their good Or by or according to the Testimony of Israel i. e. Gods command given to Israel which may be alledged here as the reason which moved them to this journey to give thanks unto the name of the LORD g To worship God this one eminent part and action thereof being put for all the rest 5 For h This is added as another reason inviting and obliging them to go up to Ierusalem and as another commendation of this City there †Heb. Do sit are set thrones of judgment i The supreme Courts of Justice for
great work 2 How he sware unto the LORD and vowed c He made a solemn vow and confirmed it with an oath Which he undoubtedly did although no mention be made of it 2 Sam. 7. Thus many historical passages which were omitted in their proper places are afterwards recorded upon other occasions of which examples have been formerly noted unto the mighty God of Jacob d Of Israel Iacob and Israel are frequently put for their posterity as hath been frequently observed 3 Surely I will not come into the tabernacle of my house nor go up to my bed e This and the following clauses are not to be understood strictly and properly as if he would never come into his house or bed till this was done which is confuted by the history 2 Sam. 11. 2. but figuratively as an hyperbolical expression such as are usual both in Scripture and in all other Authors to signifie his passionate desire of doing this work which was so earnest that neither his house nor bed nor sleep could give him any content till this work was done or in some forwardness 4 I will not give sleep to mine eyes or slumber to mine eye-lids 5 Until I find out a place for the LORD f Either 1. until I can understand from God what place he hath chosen for his house to be built in Or rather 2. until I have fitted or raised an house in which the Ark may be put an habitation as this is explained both in the next clause and in v. 7. and Act. 7. 46. For this and not the former was the matter both of Davids desire and of Gods answer delivered by Nathan 2 Sam. 7. †Heb. habitations an habitation for the mighty God of Jacob. 6 Loe we have heard of it g Of the place or habitation for the Lord last mentioned at Ephratah h Either 1. in Bethlehem which is called Ephratah Gen. 35. 19. 48. 7. Mich. 5. 2. So the sence is either this We heard a rumour at Bethlehem among Davids relations that the Ark should be removed to a new place and that David had pitched upon it or this We heard that Bethlehem would be the place for it because it was the City of David Or rather 2. in the Tribe of Ephraim which was called also Ephratah or Ephrathah as is manifest because the men of Ephraim were called Ephrathites as Iudg. 1â—… 5. in the Hebrew Text though in the English it be Ephraimite So Ieroboam is called an Ephrathite 1 Kings 11. 26. So the sence is We heard it from our fathers that the ancient place of it was Shiloh which was in the land of Ephraim Whereby he covertly intimates that God rejected and forsook that place and chose not the tribe of Ephraim as it is said Psal. 78. 67. that so he might make way for Zion which was the place chosen by God for it as it follows here v. 13. we found it i Afterwards we found it elsewhere in the fields of the wood k i. e. In a field or in one of the fields of the wood for that little spot of ground in which the Tabernacle or Temple was built was not likely to be in several fields Thus Iepthah was buried in the cities of Gilead Iudg. 12. 7. i. e. in one of them This is meant either 1. of the Mount Moriah which might possibly be called the field of the wood as being anciently a place full of wood Gen. 22. 13. or of the threshing-floor of Araunah of which see 2 Sam. 24. 28. which before the building of the Temple is said to have been a woody place Or rather 2. of Kiriath-jearim which signifies a city of woods in the field or territory whereof the Ark was seated for twenty years as we read 1 Sam. 7. 1 2. And from this place it was removed to Zion 2 Sam. 6. 1 c. 7 We will go l Seeing the Ark is now fixed in a certain place we will go to it more generally and constantly than formerly we did into his tabernacles m Into his Tabernacle or Temple the Plural number put for the Singular as Psal. 43. 3. 46. 4 c. * Psal. 99. 5. we will worship at his footstool n Either the Temple or rather the Ark so called 1 Chron. 28. 2. Lament 2. 1. because God is oft said to sit between the Cherubims which were above the Ark. 8 * Num. 10. 35. 2 Chr. 6. 41 42. Arise o i. e. Arise and come One word put for two as Gen. 43. 33. marvelled i. e. marvelled looking one at another and v. 34. he took messes i. e. he took and sent messes as our Translation renders it And this word is very proper in this place because it was to be used by Gods appointment when the Ark was to be removed from one place to another Numb 10. 35. as now it was from the Tabernacle in Zion to the Temple in Moriah upon which occasion this and the two following verses were used by Solomon 2 Chron. 6. 41 42. O LORD into thy rest p Into thy resting place the Temple so called Isa. 66. 1. where thou hast now a fixed habitation thou and the ark of thy strength q The seat of thy powerful and glorious presence from whence thou dost put â—…orth and manifest thy strength on the behalf of thy people when they desire and need it 9 Let thy priests be cloathed with * Ver. 16. righteousness r Not onely with those outward Sacerdotal garments of glory and beauty which thou hast appointed for them but especially with those inward ornaments of righteousness and true holiness that so their persons and services may be accepted by thee both for themselves and for all thy people and they may be cloathed with salvation as it is expressed here below v. 16. and 2 Chron. 6. 41. which is the effect or consequent of the former clothing and let thy saints shout for joy s Let all thy people have cause of rejoycing in the tokens of thy goodness which they eminently had at the dedication of the Temple as is noted 1 Kings 8. 66. 10 For thy servant Davids sake t In regard of thy singular kindness and promises vouchsafed to David as this is explained in the following verses And this verse makes it more than probable that David was not the Penman of this Pslam who never used to beg mercies from God for his own sake but constantly for his names sake and for the sake of his truth mercy goodness or righteousness as will be evident to any one that reads this Book turn not away the face u Cast me not out of thy presence do not reject or deny my request as this phrase is expounded 1 Kings 2. 16. of thine anointed x Of me whom thou hast anointed to be King over thy people He speaks of himself in the third person as
the same Violence and Cruelty and Injustice that Thieves use * Ezek. 22. 12. 〈◊〉 4. 18. 〈◊〉 3. 11. every one loveth gifts g i. e. Bribes given to pervert Justice which are severely forbidden Deut. 10. 17. 27. 25. and followeth after rewards h Pursuing them with all eagerness and by all means possible they * Jer. 5. 28. 〈◊〉 7. 10. judge not the fatherless neither doth the cause of the widow come unto them i They are so far from doing them Justice that they will not so much as give them a fair Hearing of their Cause because they cannot make their way to them by Gifts 24 Therefore saith the Lord the LORD of hosts the mighty One of Israel Ah * Deut. 28. 63. I will ease me k Heb. I will comfort my self ease my Mind and satisfie my Justice by taking vengeance as the next Clause explains this The same Expression is used in the same sense Ezek. 5. 13. of mine adversaries l Of the Israelites who though they have called themselves my Children and Friends yet by their Temper and Carriage towards me have shewed themselves to be mine Enemies and avenge me of mine enemies 25 And I will turn my hand upon thee m To chastise thee again which God threatned that he would not do v. 5. but now promiseth that he will do it not in fury or so as utterly to destroy them but in mercy and with moderation so as to purge them as it here follows and †Heb. accordâ—…ng to pureâ—… * Jer. 6. 29. â—… 9. 7. Mal. 〈◊〉 purely purge away thy dross and take away all thy tin n I will purge out of thee and destroy those wicked Men that are incorrigible and infectious to others and for those of you that are curable I will by my Word and by the Furnace of Affliction purge out all that Hypocrisie and Corruption that yet remains in you and requires so sharp a Cure 26 And I will restore thy judges o I will give thee such Princes and Magistrates as at the first p Heb. As thou hadst in the beginning either 1. of thy Common-wealth such as Moses and Ioshua or 2. of thy Kingdom such as David and thy counsellers q Thy Princes shall have and hearken to wise and faithful Counsellors which is a singular Blessing to a Prince and People as at the beginning afterward * Zech. 8. â—… thou shalt be called q To wit justly and truly thou shalt be such for to be called is oft put for to be as Isa. 4. 3. 61. 6. Mat. 5. 9. The city of righteousness the faithful city 27 Zion r The Iews that live in or near Zion and worship God in Zion shall be redeemed s Shall be delivered from all their Enemies and Calamities with judgment t Or by judgment i. by Gods righteous Judgment purging out those wicked and incorrigible Iews who by their Sins hindred the Deliverance of the People and punishing and destroying their unmerciful Enemies who kept them in cruel Bondage as he did to the Babylonians whereby he made the way open for their deliverance and ‖ Or they that return of her her converts u Heb. her returners those of them who shall come out of Captivity into their own Land with righteousness x Or by righteousness i. e. either by my Faithfulness in keeping my Promise of delivering them after seventy years or by my Goodness for both these come under the name of righteousness in Scripture-use 28 And y Or rather But as that Particle is oft used for here is a manifest opposition the * Job 31. 3. Psal. 1. 6. 5. 6. 73. 27. 92. 9. 104. 35. †Heb. breaking destruction of the transgressors and of the sinners shall be together z Though I will deliver my People from the Babylonish Captivity yet those of them who shall still go on in their wickedness shall not have the benefit of that Mercy but are reserved for a more dreadful and total destruction and they that forsake the LORD shall be consumed 29 For they shall be ashamed a Not with an ingenuous and penitential shame for the Sin but with an involuntary and penal shame for the disappointment of their hopes which they had in their Idols of the ‖ Or gods Chap. 57. 5. â—…r idols oaks which ye have desired b Which after the manner of the Heathen you have consecrated to Idolatrous Uses that under them you might worship your Idols as they did Ezek. 6. 13. Hos. 4. 13. See also Isa. 57. 5. Ier. 2. 20. 3. 6. and ye shall be confounded for the gardens c In which as well as in the Groves they committed Idolatry of which we read Isa. 65. 3. 66. 17. that ye have chosen d To wit for the Place of your Worship which is opposed to the Place which God had chosen and appointed for his Worship 30 For ye shall be as an oak whose leaf fadeth and as a garden that hath no water e As you have sinned under the Oaks and in Gardens so you shall be made like unto Oaks and Gardens not when they are green and flourishing but when they wither and decay 31 And the strong f Either 1. your Idols which you think to be strong and able to defend you as appears by your Confidence in them or 2. the strongest Persons among you who think to secure themselves against the threatned danger by their Wealth or Power or Wisdom and much more they that are weak and helpless shall be as tow g Shall be as suddenly and easily consumed by my Judgments as Tow is by Fire ‖ Or and his work and the maker of it h The Maker of the Idol who can neither save himself nor his Workmanship Or his work either all that he doth or can do or that which he hath done his wicked course of Life shall bring him to ruine as a spark and they shall both burn together and none shall quench them CHAP. II. THe word a Or the matter or thing as this Hebrew word commonly signifies the Prophecy or Vision that I saiah the son of Amoz saw concerning Judah and Jerusalem 2 And b Or Now as this Particle is rendred 1 Sam. 9. 1. Ezra 1. 1. c. * Mic. 4. 1 c. it shall come to pass in the last days c In the Times of the Messias or the Gospel as the generality both of Jewish and Christian Writers understand it and as may further appear both from the use of this Phrase in this sence Ier. 48. 47. 49. 39. Ezek. 38. 8 16. Dan. 10. 14. Hos. 3. 5. Act. 2. 17. Heb. 1. 2. 1 Ioh. 2. 18. and from the Conversion of the Gentiles here promised which was not to be till that time
sent or come to enquire concerning the State of Zion in that day when not onely the Philistins but even the Iews themselves shall fall by the hands of one and the same Enemy Nation is put collectively for nations as gate and city for gates and cities in the foregoing Verse That * Psal. 87. 1 5. 102. 16. the LORD hath founded Zion and * Zeph. 3. 12. Zech. 11. 11. the poor of his people shall ‖ Or betake themselves unto it trust in it a They shall give them this answer That although Zion at present be in a very distressed and deplorable condition and seems to be forsaken by her Cod yet she stands upon a firm Foundation and God who first founded her will again restore and establish her and his poor despised People shall resort to her as to a strong and sure Refuge CHAP. XV. * Ezek. 25. 8. Amos 2. 1. THe burden of Moab a A Prophecy of the Destruction of the Moabites the inveterate and implacable Enemies of the Iews begun by the Assyrian and finished by the Babylonian Emperours Because in the night b Or in a night suddenly and unexpectedly for Men sleep securely in the Night and therefore the Evils which then overtake them are most terrible to them Ar c The chief City of Moab Numb 21. 28. Deut. 2. 9. of Moab is laid waste and ‖ Or cut off brought to silence d Or rather is cut off as the Word oft signifies as Ier. 47. 5. Hos. 10. 9 15. and elsewhere because in the night Kir e Another eminent City of Moab called more largely and fully Kir-heres and Kir-Haresheth Isa. 16. 7 11. Ier. 48. 31 36. of Moab is laid waste and brought to silence 2 He is gone up to Bajith f Which signifies an house It is supposed to be the Name of a Place so called from some eminent House or Temple of their Idols which was in it It is called more fully Beth-baal-meon that is The house of Baals habitation Ios. 13. 17. and to Dibon g Another City of Moab as is manifest from Ier. 48. 18 22. where also was their other eminent High places To these two Places they used to resort in case of great Difficulties and Troubles the high places to weep h To offer their Supplications with Tears to their Idols for help Moab shall howl over Nebo and over Medeba i Two considerable Cities anciently belonging to the Moabites from whom they were taken by the Amorites and from them by the Israelites and possessed by the Reubenites Numb 21. 30. 32. 3 38. but were as it seems recovered by the Moabites in whose hands they now were as is evident for Nebo Ier. 48. 1 22. and for Medeba from this Text. * Jer. 47. 5. 48. 37 38. Ezek. 7. 18. on all their heads shall be baldness and every beard cut off k The Hair of their Heads and Beards which was their Ornament was shaved as was usual in great Mournings as hath been oft observed upon diâ—…ers preceding Texts See on Levit. 19. 27 28. 21. 5. 3 In their streets they shall gird themselves with sack-cloth l This was another Practice of Mourners on the tops of their houses m Which were made flat Deut. 22. 8. to which men used to go up either to walk or to cry to God in Heaven or to Men for Help and in their streets n Publickly without shame whereas in ordinary Sorrows men are wont to seek secret Places for their Mourning every one shall howl †Heb. descending into weeping or coming down with weeping weeping abundantly 4 And Heshbon shall cry and Elealeh o Two other Moabitish Cities of which see Numb 21. 25 26. 32. 3. 37. their voice shall be heard even unto Jahaz p Another City in the utmost Borders of Moah Numb 21. 23. called also Iahazah Ios. 21. 36. therefore the armed souldiers q Who should be and use to be the most couragious of Moab shall cry out his life shall be grievous unto him r The Moabites shall generally long for death to free themselves from those dreadful Calamities which they perceive unavoidably coming upon them 5 My heart shall cry out for Moab s Their Destruction approaching is so dreadful that although they are a most vile Nation and by their implacable Enmity against God and his People do abundantly deserve it yet the Respect which I have to Humane Nature fills me with Horrour at the very thoughts of it Compare Isa. 16. 11. ‖ Or to the borders thereof even to Zoar as an heisâ—…r his fugitives t Or his bars as others render it and as this Word is frequently taken as Exod. 26. 26 27. Psal. 107 16. c. whereby he may understand their valiant Men or their Princes and Rulers who as they are called the shields of the earth Psal. 47. 9. because like Shields they do or should defend their People so for the same reason they may be called bars because Bars are the Strength of the Gates of Cities or Castles and therefore are mentioned as such Psal. 147. 13. Prov. 18. 19. Ier. 51. 30. shall flee unto Zoar u Or shall cry unto Zoar either shall cry as they go along the way even till they come to Zoar or shall cry so as they may be heard to Zoar which may easily be understood out of the foregoing Verse Zoar was a Town bordering upon Moab of which see â—…en 19. 20 21 22. Deut. 34. 3. an * Heb. breaking heifer of three years old x Which some understand of the City of Zoar so called for her Strength and Wantonness But such a Description of Zoar seems very improper and impertinent in this place The Words therefore are to be translated here as they are by our Translators Ier. 48. 34. as an heifer of three years old and so they belong to their Cry and signifie that it is strong and loud like that of such an Heifer for by the mounting up of Luhith with weeping shall they go it up for in the way of Horonaim they shall raise up a cry y He signifies that the Cry should be universal in all Places where they come and reaching from one side of the Country to another Of Luhith see Ier. 48. 4 5. of †Jer 48. 5. 34. destruction z Such a Cry as men send forth when they are just falling into the Pit of Destruction 6 For the waters a Either 1. properly they shall be dried up or 2. figuratively the Waterish Grounds as waters seem to be taken Eccles. 11. 1. Isa. 32. 20. These being very fruitful are commonly most inhabited and cultivated but now they also and much more the dry and barren Grounds shall be desolate and without Inhabitant of Nimrim shall be †Heb. desolations desolate for the hay is
rejoyce in his salvation 10 For in this mountain shall the hand of the LORD rest f The powerful and gracious Presence of God which is oft signified in Scripture by God's hand shall have its constant and setled abode it shall not move from place to place as it did with the Tabernacle nor shall it depart from it as it did from Ierusalem but shall continue in his Church even to the end of the World Mat. 28. 20. and Moab g The Moabites which having been constant and implacable Enemies to Israel are Synechdochically put for all the Enemies of God's Church as the Edomites upon the same account are Isa. 34. 6. 63. 1. shall be ‖ Or threshed trodden down under him h Under his Feet as appears by the following Similitude even as straw is ‖ Or threshed in Madmenah trodden down for the dunghill i As easily and as effectually as the Straw which being left upon the Ground and mixed with the Dung which lies there is trampled upon by the Feet of Men and Beasts 11 And he k Either 1. Moab who being plunged into a Sea of Troubles shall endeavour to swim out of it but to no purpose or rather 2. the Lord who is designed by this very Pronoun he both in the latter Clause of this Verse and in the following Verse whose Power they shall be no more able to resist than the Waters can resist a Man that swims who with great facility divides them hither and thither shall spread forth his hands l Or siretch forth his hands to the utmost to smite and destroy them in the midst of them as he that swimmeth spreadeth forth his hands m Which he doth to the uttermost to swim and he shall bring down their pride together with the spoils of their hands n With all that Wealth which they have gained by Rapine and spoiling of God's People and others But the Words are otherwise rendred by others with or by as this Hebrew Particle is used Esth. 9. 25. the arms of his hands which he may mention because the Strength of a Man and of his Hands consisteth in his Arms whence also the arm in Scripture is oft put for Strength or by the motion or stroke of his hands as all the ancient Translators do in effect render it And this seems to agree best with the Metaphor here borrowed from one that swimmeth which is performed in that manner 12 And the * Chap. 26. 5. fortress of the high fort of thy walls o All thy walled Cities and Fortifications to which thou trustest shall he bring down lay low and bring to the ground even to the dust CHAP. XXVI IN that day a When God shall do such glorious Works for the Comfort of his People and for the Ruine of his and their Enemies as he hath described in the foregoing Chapter shall this song be sung in the land of Judah b In the Church of God which in Scripture is oft signified by the Titles of Iudah and Ierusalem and Sion or the like We have a strong city c Ierusalem or the Church which is oft called or compared to a City as Psal. 87. 3. Revel 3. 12. 11. 2. 21. 2. * Chap. 60. 18. salvation will God appoint for walls and bulwarks d God's immediate and saving Protection shall be to his Church in stead of Walls c. But I conceive with submission the Words may very fitly be thus rendred He will set or put or make her walls and bulwarks salvation i. e. as safe as Salvation it self or in safety there being onely a defect of the Preposition which is very frequent in Scripture 2 * Psal. 118. 19 20. Open ye the gates e Of the City mentioned v. 1. that the righteous nation f Either 1. those godly Jews who are returning from Babylon or 2. the whole Body of righteous and holy Men whether Jews or Gentiles For he seems to speak here as he apparently did in the foregoing Chapter of the Times of the Gospel which keepeth the †Heb. truths truth g Which is sincere and stedfast in the Profession and Practice of the True Religion may enter in 3 Thou wilt keep him in †Heb. peace peace perfect peace whose ‖ Or thought â—…r imagination mind is staied on thee h Heb. the fixed thought or mind i. e. the Man whose Mind and Thoughts are fixed and setled upon thee by Faith as the next Clause explains it the Qualification being put for the Person so qualified as folly and wisdom are put for a Fool and a Wise man Prov. 24. 9. Mic. 6. 9. and peace for a Man of peace Psal. 120. 7. thou wilt keep in peace peace i. e. in all manner of peace in constant and perfect peace In the foregoing Verse the Righteous were admitted into the City and here they are preserved and defended in it by God's Almighty Power because he trusteth in thee 4 Trust ye in the LORD for ever i In all Times and Conditions for in the LORD JEHOVAH is †Heb. the rock of ages Deut. 32. 4. everlasting strength k Heb. the rock of ages a sure Refuge to all those that trust in him through all generations therefore you may safely trust in him and that for ever 5 For he bringeth down l Heb. he hath brought down which yet may be put for the future he will bring down c. You may trust him for he can and doth raise some and throw down others according to his own good pleasure them that dwell on high m He speaks not so much of heighth of Place as of Dignity and Power in which sence also he mentions the lofty city in the next Clause the * Chap. 25. 12. 32. 19. lofty city n Which may be understood either of proud Babylon or collectively of all the strong and stately Cities of God's Enemies he layeth it low he layeth it low even to the ground he bringeth it even to the dust 6 The foot shall tread it down even the feet of the poor and the steps of the needy o God will bring it under the Feet of his poor and weak and despised People 7 The way of the just is uprightness p Or most even or plain Heb. evenness or plainness Which is understood either 1. of the Rectitude or Goodness of his Actions or Course or rather 2. of the good Success of his Affairs for this suits best with the Coherence When the way of the Wicked is rugged in which they easily stumble and fall into mischief of which he spoke v. 5 6. the path of Just men is plain and smooth and they walk safely and comfortably in it thou most upright dost weigh the path of the just q The sence of the Words thus rendred is Thou O God who art most upright
mentioned 1. that she was drunk with the cup of Gods Wrath v. 17. 2. that she had none to support or comfort her in that condition Or 2. Those which here follow which although they be expressed in four words yet they may fitly be reduced to two things the desolation or devastation of the Land and the destruction of the People by Famine Sword So Famine and Sword are not named as new evils but only as the particular ways or means of bringing the destruction there mentioned and the words may be thus rendred desolation and destruction even this Hebrew particle being oft taken expositively whereof many instances have been given famine or by famine and sword Or two may be put indefinitely for many as double is put for abundantly more Iob 11. 6. Isa. 40. 2. 61. 7. Zech. 9 12. elsewhere †Heb. â—…appened are come unto thee who shall be sorry for thee desolation and †Heb. breaking destruction and the famine and the sword by whom shall I comfort thee f I cannot find any man who is able to comfort and relieve thee 20 * â—…am 2. 11. 12. Thy sons have fainted g they lie h Dead by Famine or the Sword of the Enemy at the head of all the streets i Where men enter in or go out of the streets where the Enemy found them either opposing their entrance or running out of them to make an escape as a wild bull in a net k Those of them who are not slaâ—… are struggling for Life and although they murmur at God and fight with Men yet they cannot prevail or escape they are full of the fury of the LORD the rebuke of thy God f They are so far from being able to comfort thee as was said v. 18. that they themselves faint away for want of comfort and through Famine 21 Therefore hear now this thou afflicted and * Ch. 29. 9. drunken but not with wine l But with the cup of Gods fury mentioned above v. 17. 22 Thus â—…aith thy Lord the LORD and thy God that pleadeth the cause of his people m Who though he hath fought against thee is now reconciled to thee and will maintain thy cause against all thine adversaries Behold I have taken out of thine hand the cup of trembling even the dregs of the cup of my fury thou shalt no more drink it again 23 But * Jer. 25. 26 2â—… I will put it into the hand of them that afflict thee which * Pâ—… 66. 11. have said to thy soul Bow down that we may go over n Lie down upon the ground that we may trample upon thee as Conquerors used to do upon their conquered Enemies See Ios. 10. 24. Psal. 110. 1. and thou hast laid thy body as the ground and as the street to them that went over CHAP. LII 1 * Ch. 51. 17. AWake awake put on thy strength a God biddeth his Church do that which she intreated him to do ch 51. 9. And because Gods word is operative and effectual and his sayings are doings this is a prediction and promise what she should do that she should awake or arise out of her low estate and be strong and courageous O Zion put on thy beautiful garments b Thy sorrows shall be ended and thou shalt be advanced into a most glorious and blessed condition O Jerusalem the holy city c O my Church which is every where called by the name of Zion or Ierusalem for henceforth there shall no more come into thee d Either to molest thee or to associate themselves with thee or to defile or corrupt thee the uncircumcised e Heathens or Infidels who are commonly called uncircumcised and the unclean f Nor any others who though they be circumcised as the Jews generally were are unclean in any thing Whereby he intimates that there should be a greater purity and Reformation in the Church than formerly there had been which was eminently accomplished in the Church and Kingdom of Christ. 2 Shake thy self from the dust g In which thou hast lain as a Prisoner or â—…ate as a mourner arise and sit down h Upon thy Throne Or sit up as this word is rendred Gen. 27. 19. O Jerusalem loose thy self from the bands of thy neck i The yoke of thy captivity shall be taken off from thee It is a Metaphor from Beasts that have the yoke fastened by bands to their necks O captive daughter of Zion 3 For thus saith the LORD * Ps. 44. 12. Ch. 45. 13. Jer. 15. 13. ye have sold your selves k By your sins into the hands of the Chaldeans for nought l Without any price or valuable consideration paid by them either to you or to me your Lord and owner and ye shall be redeemed without money m Without paying any ransom 4 For thus â—…aith the Lord GOD My people went down aforetime into * Gen. 46. 6. Egypt to sojourn there n Where they had protection and sustenance and therefore owed subjection to the King of Egypt And yet when he oppressed them I punished him severely and delivered them out of his hands Which is easily understood from the following words and o Or but for here is an opposition made between these two cases * Jer. 50. 17. the Assyrian p The King of Babylon who is called the King of Assyria 2 Kin. 23. 29. compared with ch 24. 7. as also the Persian Emperour is called Ezra 6. 22. because it was one and the same Empire which was possessed first by the Assyrians then by the Babylonians and afterwards by the Persians oppressed them without cause q Without any such ground or color by meer force invading their Land and carrying them away into Captivity For although it be said that God gave this Land and People into his hand 2 Chr. 36. 17. by his Counsel and Providence yet that was neither known to nor regarded by the King of Babylon nor was it a good and lawful Title Gods Word and not his Providence being the rule by which Mens rights are determined otherwise a Robber hath a right to my purse which he cannot take from me upon the high-way without Gods Providence 5 Now therefore what have I here r Heb. What to me here The sense is either 1. What do I here Why do I sit still here and not to go to Babylon to punish the Babylonians and to deliver my People Or 2. What honour have I by suffering this injury to be done to my People saith the LORD that my people is taken away s Were carried away Captive by the Babylonians for nought t Without any provocation or pretence of right See before on v. 3. they that rule over them u Who by their Office are obliged to deal justly and tenderly with their subjects make
clause unto thee and all they that despise thee shall * Rev. 3. 9. bow themselves down at the soles g This notes that great degree of Submission that eveâ—… despisers and enemies shall yield to the Church prostrating themselves as humble suppliants See Chap. 49. 23. or rather to Christ the head King and Husband of the Church of thy feet and they shall call thee The city h They shall give her that honourable title or acknowledge her to be so and so called both from the Love that God had for her and from the Temple of God that was in her of the LORD the Zion of the holy One of Israel 15 Whereas thou hast been forsaken i Both of God i. e. As to outward appearance and of her inhabitants being upon the matter depopulated and hated k Either slighted and neglected or suffering actual miseries and Slaughters thus was she dealt with Lam. 1. 2. so that no man went through thee l Thy streets were left desolate I will make thee an eternal excellency m The Abstract is put here for the Concrete whereby the Hebrews are wont to express the superlative degree and in this happy estate we find the Church Zech. 2. per toâ—… and 9. 9. c. Which refers to the coming of Christ and it is said to be Eternal i. e. For a great while it being an hyperbolical expression frequent with the Hebrews who express a long time by eternity a joy of many generations n The Churches happiness should be the rejoicing and comfort of succeeding generations she would be the matter of their great rejoicing a Metonymy of the Object 16 * Chap. 49. 23. 61. 6. Thou shalt also suck o A Metaphor taken from Children sucking nourishment from the breast the sense is that the Church should draw or drain the wealth of Nations and the riches and power of Kings and what ever is most excellent and that it should come freely and affectionately as milk flows from the breast of the Mother the same thing intended Chap. 49. 23. and in the foregoing verses the milk of the Gentiles and shalt suck the breast of kings and thou shalt know p i. e. Experience it knowing is often put for an experimental knowing that * Chap. 43. 3. I the LORD am thy saviour and thy redeemer the mighty One of Jacob q Styled so either with reference to Iacob's Person he being the first that gave God this title Gen. 49. 24. or with reference to Iacobs posterity viz. the Jews These things will certainly be accomplished for he is the mighty God and so able and the God of Iacob so obliged by Covenant and Relation 17 For brass I will bring gold r Here is the effect of the former promise thy poverty shall be turned to riches all things shall be altered for the best an allusion to the days of Solomon when gold was as brass thus on the Contrary when they change for the worse in the state it useth to be expressed by the like Metapâ—…ors Ch. 1. 21 22 23. and for iron I will bring silver and for wood brass and for stones iron I will also make thy officers peace s i. e. Loving Meâ—…k and Peaceable the Abstract put for the Concrete as is usual whether you understand it of Under-officers they shall be Officers of peace or of Governours thou shalt have a peaceable Government as was made good to them under Ezra Nehemiah Zoroâ—…abel and such like and thine exactours righteousness t Most righteous as before peace for peaceable the Church is not freed from Taxes and paiments that is given by Christ and Peter unto Caesar but it shall be without oppression and grinding no more then is necessary and not exacted rigorously though all these were made good in their return out of Babylon yet doth it more properly relate to the meliorating of the Church under the Gospel wherein instead of carnal Ceremonies she had Spiritual Ordinances which is the scope of the Apostle Heb. 9. and larger measures of the holy Spirit and should have such Officers as would speak peace to the Consciences by discovering the compleat and perfect righteousness of him who fulfilled all righteousness 18 Violence u That this and what follows must necessarily be understood of the Church Triumphant though there only it will be compleat I see no necessity neither will I obtrude my Judgment but leave it to the judicious as being more proper in a Comment none to ofter violence to this quiet state thou shalt attain to either within thee to oppress by Injustice Rapine or Fraud or without thee by hostiâ—… invasions and this the Prophet mentions as the effect of good Officers in the former verse shall no more be heard in thy land wasting nor destruction within thy borders x no havock made among thy people but thou shalt call * Chap. 26. 1. thy walls salvation y They shall be safe and able to defend thee thou shalt be as safe as salvation it self can make thee when a thing is said in Scripture to be called so it often signifies as much as to be so Ch. 26. 1. 47. 1. and 56. 7. and it intimates as much as that God will be salvation to his Church when they shall be without Gates and Walls he will be their safety and the matter of their praise see Isa. 26. 1. and God's care of his Church is the matter of that exhortation to praise him Psa. 147. and thy gates praise z A double Metonymy viz. of the Effect as salvation will cause praise and of the Adjunct as it is worthy of praise so that within or upon thy Gates and Walls thou shalt sing praises 19 * Rev 21 23. 22. 5. The sun shall be no more thy light a These shall not be at all esteemed in comparison of the Spiritual light of the Church and this is laid down as the 〈◊〉 of the Churches comfort as the former was for her safety so that God will not only be a shield but a Sun to her Psa. 84. 11. â—…ot â—…at they shall not have the Sun and Moon among them but that the light of the godly as such should principally consist in what is â—…tual by day neither for brightness shall the moon give light unto thee but the LORD shall be unto thee an everlasting light b Christ shall scatter all darkness and ignorance enlightning thee with the doctrines of the Gospel and graces of his Spirit and this shall be Everlasting not wax and wane and sufâ—…r â—…lipses and settings as the Sun and Moon do but it shall be conâ—…ant without shadow of change no night which will be undoubtedly truâ—… of the Church in Heaven whatever it will be or how near soever it will come to it here which I presume will bear its analogy and * Zech. 2. 5. thy God
u Or yet there is none i. â—… Few Psa. 14. 3. they are not to be discerned among the multitude that calleth x Such as call upon thee as they ought 〈◊〉 Iacob and Moâ—…es and David c. did which often prevents the 〈◊〉 of a state or kingdom it points out the universal Apostacy of the â—…ast times of the Jewish state for which they were cut off upon thy name that stirreth up himself to take hold of thee y Either to stay thee from departing from us see Lâ—…k 24. 28 29. or to fetch thee back when departed Ier. 12. 7. or it is an Allegorical allusion to one struck down and still smitten but never stirs to lay hold on the arm that smites him ch 27. 5. it notes their great sâ—…oathfulness and carelesness and some refer it to their lukewarmness and dead heartedness relying upon their priviledges before they went into 〈◊〉 and so a 〈◊〉 〈◊〉 〈◊〉 their approaching Judgments for z Or 〈◊〉 so the 〈◊〉 〈◊〉 〈◊〉 Iob 5. 21. Psa. 75. 2. thou hast hid thy face from us and hast †Heb. 〈◊〉 consumed us a Or mâ—…lted our sins 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fire of thy wrath that we are melted with it because of our iniquities b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of our iniquities i. e. Either in the place of our iniquities the land wherein they were Committed or into the hands of our iniquities to be punished by them and as it were 〈◊〉 or melted down or our strength exhausted by them as wax before the fire Lev. 26. 39. Ezek. 33. 10. or as we translate it our iniquities being the procuring cause of it 8 But now O LORD thou art our Father c An argument or pathetical plea for pity or notwithstanding all this thou art our Father both by Creation and by Adoption therefore pity us thy Children * Ch. 29. 16. 4â—… 9. 〈◊〉 1â—… 6. Rom. 9. 20 21. we are the clay d A Metonymy of the matter clay for the vessels made of clay Or we are clay pointing at our Original matter Or it may relate to their state that God framed into a Body Civil and Ecclesiastical out of a confused multitude they plead at the same time their own frailty why they would be pitied and God's Covenant-interest in them why he should pity them and thou our potter and we all are the work of thy hand e Another argument of the same nature with the former Psal. 138. 8. not onely as men but as a Body of men made thy peculiar People 9 Be not * Psal. 79. 8. wroth very sore O LORD neither remember iniquity for ever f viz. Thou hast been angry with us a long time be not so for ever but deal with us as may best consist with a Father's bowels It hath reference boâ—…h â—…o Quantity and Time that it might not be very great noâ—… of long durance See on Psal. 79. 8. behold see we beseech thee we are all thy people g Thy peculiar People Chap. 63 19. Another argument to back the former Petition Psal. 28. 9. Though we are very bad in our selves and very badly handled by our Enemies thou sufferest in our sufferings for thou hast no people in Covâ—…nant but us and wilt thou noâ—… leave thy self a People in the world 10 Thy holy cities h Either Sion and 〈◊〉 being thâ—… Cities they instance in q. d. Thy holy Cities viz. Sâ—…on and 〈◊〉 Or rather other Cities also in the Land of 〈◊〉 besides those two called Hâ—…ly Either 1. Because they were built upon God's â—…nheritance Chap. 63 17. Or 2. Because they were inhabited by the Iâ—…ws who were an holy People Deu. 7. 6. Daâ—… 12. 7. Or 3. Because God had his Synagogues in them Psal. 74. 8. For all which reasons also they are called Thy Cities are a wilderness Zion is a wilderness Jerusalem a desolation i Utterly waâ—…t not onâ—…ly the ordinary Cities but even Ierusâ—…lem and Sion themselves the one called the upper 〈◊〉 or the City of David because it was built upon Mount Sion the other the 〈◊〉 City because it lay under the Hill of Sion in the Valley he particularizeth Sion and 〈◊〉 though he had mentioned the other Cities before because the chiefest of the Cities it being usual notwithstanding the mentioning of generals in which all the particulars or individuals are included to name the particular again as and from the 〈◊〉 of 〈◊〉 Psal. 18. title 11 Our holy and our beautiful house k The Temple Châ—…p 6â—… 7. q. a. Not onely our Cities and our Principal Cities but 〈◊〉 our 〈◊〉 which we thought sacred and inviolable in which we have gloriâ—…d because it was Thinâ—… and our Father's and Ours the place where thy holy service was performed and thy Glory and Presence was 〈◊〉 where our fathers l Not 〈◊〉 to mention themselves they had beâ—…n so every way abominable but their 〈◊〉 praised thee is burnt up with fire and all our pleasant things are m The King's 〈◊〉 and the houses of the Nobles and other pâ—…ces of State and Magnificence 2 King 25. 9. Lam. 1. 7 10. Or their Syâ—…agogues Or those stately pieces about the Temple laid wast 12 Wilt thou refrain thy self for these things n viz That are done by the 〈◊〉 do none of these things move thee to take vengeâ—…nce on them O LORD Wilt thou hold thy peace o Wilt thou be as one that regards not Wilt thou be still and suffer them and afflict us very sore p See vers 9. For these our sins or for these our sufferings shall we feel the smart of it that have done no such things but have been sufferers under the Babylonians to which God answers in the next Chapter CHAP. LXV 1 I * Rom. â—… 24 25 26. 10. 20. Eph. 2. 12 13. am sought a The word signifies properly a diligent enquiry in things relating to God 2 Chr. 14. 4. Psal. 34. 4. Ier 37. 7. I am diligently enquired of by them of them that asked not for me b That in times before made no enquiry after me as the Gentiles and not being without God in the world Eph. 2. 12. as seeking may more strictly relate to Prayer as the word is used Isa. 55. 6. so this word translated asked may also be so taken and is so 1. Sam 1. 20. 1 Sam. 22. 13. but possibly it is better interpreted more generally I am found c Yea I was found of them before they sought me those who formerly did not seek me now seek me but they were found of me before they sought me I prevented them by my Grace sending my Son to preach pâ—…ace to those that were afar off Eph. 2. 17. and my Apostles to intreat them to be reconciled to God 2 Cor. 5. 20. and my Spirit to convince the woâ—…ld of Sin Righteousness and Iudgment Joh. 16. 8. of them that sought
Cities as is here expressed the Word city being taken generally so as to include not onely Fenced Cities but also the Country Villages as is here added and the Fields belonging to them these being the parts where the Mice did most mischief even unto the ‖ Or great stone great stone of Abel f Which is mentioned as the utmost border of the Philistines Territory to which the Plague of Mice did extend The Word stone being easily understood out of v. 14. where this great stone is expresly mentioned as the place on which the Ark was set which is also here repeated in the following words And this place is here called Abel by anticipation from the great Mourning mentioned in the following Verse whereon they set down the ark of the LORD which stone remaineth unto this day in the field of Joshua the Bethshemite 19 ¶ And he smote the men of Beth-shemesh because they had looked into the ark of the LORD g Having now an opportunity which they never yet had noâ—… were ever like to have it is not strange they had a vehement curiosity and desire to see the contents of the Ark or whether the Philistines had taken them away and put other things in their place and they thought they might now presume the more because the Ark had been polluted by the Philistines and was now exposed to open view and not yet put into that Most Holy Place which they were forbidden to approach even he smote of the people h i. e. Of the people living in and near Bethshemesh or coming thither from all parts upon this great and glorious occasion Heb. And or Also he 〈◊〉 of the people to wit of or belonging to other places though now here So these are distinguished from the men of Bethshemesh of whom he speaks onely in general and indefinitely he smote the men i. e. Some or many of them and then sets down the number of the persons smitten or sâ—…in either excluding the Bethshemites or including them fifty thousand and threescore and ten men i This may seem an incredible Relation both because that place could not afford so great a number and because it seems an act of great rigour that God should so severely punish those people who came with so much Zeal and Joy to Congratulate the return of the Ark and that for so inconsiderable an Errour For the latter branch of the Objection it may be said 1. That God always used to be most severe in Punishing his own People as Sinning against more knowledge and warning than others especially for such sins as immediately concern his own Worship and Service 2. That men are very incompetent Judges of these Matters because they do not understand all the reasons and causes of Gods Judgments For although God took this just occasion to punish them for that Crime which was so severely forbidden even to the common Levites under pain of Death of which see Numb 4. 18 19 20. Yet it is apparent that the People were at this time guilty of many other and greater Miscarriages for which God might justly inflict the present punishment upon them and moreover there are many secret Sins which escape Mans Observation but are seen by God before whom many persons may be deeply guilty whom men esteem innocent and vertuous And therefore men should take heed of Censuring the Judgments of God of which it is most truly said that they are oft secret but never unrighteous And for the former branch of the Objection many things are or may be said 1. That the Land of Israel was strangely populous See 2 Sam. 24. 9. and 2 Chron. 13. 3. 2. That all these were not the setled Inhabitants of this place but most of them such as did and in all probability would resort thither in great numbers upon so illustrious an occasion 3. That all these were not struck dead in the very Fact and upon the place which would have terrified others from following their example but were secretly struck with some Disease or Plague which killed them in a little time 4. That divers Learned Men translate and understand the place otherwise and make the number much smaller Iosephus the Jew and the Hebrew Doctors and many others contend that onely seventy persons were slain Which though it seem but a small number yet might justly be called a great slaughter either for the quality of the persons Slain or for the greatness and extraordinariness of the Stroke or because it was a great Number considering the smallness of the Place and the sadness of the Occasion The Words in the Hebrew are these and thus placed he smote of or among the people seventy men fifty thousand men whereas say they The Words should have been otherwise placed and the greater number put before the less if this had been meant that he smote 50 Thousand and 70 Men. And one very Learned Man renders the Words thus He smote of the people seventy men even fifty of a thousand the Particle Mem of being here understood as it is very frequently So the meaning is That God smote every Twentieth man of the Transgressours as the Romans used to Cut off every Tenth Man in case of the general guilt of an Army Or the Words may be rendred thus He smote of or among the people seventy men out of fifty thousand men the Particle Mem of or out of being understood before the Word fifty which Bochart puts before a thousand and it may be thus expressed to shew that God did temper his Severity with great Clemency and whereas there were many thousands of Transgressors every one following his Brothers Example as is usual in such cases God onely singled out 70 of the Principal Offenders who either Sinned most against their Light or Office or were the Ringleaders or Chief encouragers of the rest To which may be added That the ancient Translators the Syriack and Arabick read the Place five thousand and seventy men being supposed to have read in their Hebrew Copies Chamesh five for Chamishim fifty which is no great alteration in the Word and the people lamented because the LORD had smitten many of the people with a great slaughter 20 And the men of Bethshemesh said Who is able to stand before ‡ Heb. The Lord this holy God this holy LORD God k i. e. To Minister before the Ark where the Lord is present Since God is so severe to mark whatsoever is amiss in his Servants who is sufficient and worthy to serve him who dare presume to come into his presence It seems to be a Complaint or Expostulation with God concerning this last and great instance of his Severity and to whom shall he go up from us l Who will dare to receive the Ark with so much hazard to themselves 21 ¶ And they sent messengers to the inhabitants of Kirjath-jearim m Whither they sent either because the Place was not far off from