was anointed king at Jerusalem 1. Kings 1.9 49. by the valley of the sonne of Hinnom unto the south-side of the city Jebus which was afterwards called Jerusalem not the fort of Sion for that was more south-ward in Judahs portion but the city it self which by that means was shut out of Judahs lot and left in the portion of Benjamin see the following note upon verse 63. Vers 9. And the border was drawn to Baalah which is Kirjath-jearim Called Kirjath-baal verse 60. and chap. 18.14 Vers 10. And the border compassed from Baalah west-ward unto mount Seir c. That is having before fetched a compasse north-ward it now turned west-ward unto mount Seir which was not that in the land of Idumea but another of that name Vers 12. And the west-border was to the great sea and the coast thereof See chap. 13.23 Vers 14. And Caleb drove thence the three sonnes of Anak c. That is from the mountains about Hebron See the note upon chap. 11.21 Vers 15. He came up thence to the inhabitants of Debir c. There was a Debir taken before by Joshua chap. 10.38 39. but that which Joshua took I conceive was not this which lay so near to Hebron which Caleb now took but that mentioned above vers 7. in the borders of Judah and much nearer to Jordan whence it is happely that Joshua is said to have taken that in his return towards Gilgal chap. 10.38 and that here this city is expressely said to be that city which was formerly called Kirjath-sepher to distinguish it from Debir taken by Joshua Vers 16. He that smiteth Kirjath-sepher and taketh it to him will I give Achsah my daughter to wife That is I will give my consent that he shall have my daughter we cannot hence inferre that he might lawfully force upon his daughter what husband he pleased for this he speaks as taking it for granted that his daughter would be guided by him Vers 17. And Othniel the sonne of Kenaz the brother of Caleb took it This was that Othniel which was afterwards the judge of Israel Judg. 3.9 And when the children of Israel cryed unto the Lord the Lord raysed up a deliverer to the children of Israel who delivered them even Othniel the sonne of Kenaz Calebs younger brother and happely for this exploit he became first famous amongst the Israelites and we may well think that this story is here inserted chiefly for his sake by brother here may be meant kinsman and so be referred to Othniel that he was the brother that is the near kinsman of Caleb but because of that word younger added Judg. 1.13 Othniel the sonne of Kenaz Calebs younger brother and so again Judg. 3.9 I conceive this word brother is to be referred to Kenaz that he was the father of Othniel and the brother of Caleb for though Caleb was the sonne or grandchild of Kenaz and thence called a Kenezite chap. 14.16 yet he might have a Kenaz to his brother too Vers 18. And it came to passe as she came unto him that she moved him to ask of her father a field c. This following passage concerning the enlarging of Achsahs dowry by a portion of land which her father gave her may well be added to shew how Caleb prized Othniel because of this his taking Debir It came to passe saith the text as she came unto him that is as she was going from her fathers to her husbands family she moved him to ask of her father a field that is taking the opportunity of her being now to leave her father for then the affections of fathers are wont to be moved towards their daughters she perswaded her husband to ask a field of her father to wit over and above that which he had already given her as an encrease of her dowry For Caleb had sonnes 1. Chron. 4.15 and in this case it is clear they might not give away any part of their inheritance from their sonnes to their daughters Numb 27.8 9. If a man die and have no sonne then ye shall cause his inheritance to passe unto his daughter And if he have no daughter then ye shall give his inheritance unto his brethren and therefore we must know that the land which Caleb had already given his daughter and which she further now desired of him was to be given her onely as a dowry for term of life or till the yeare of Jubile Being it seems not content with that portion of land which her father had already given her vers 19. she moved her husband to ask or for so also the words may be understood she moved her husband that she might ask another field to wit as an enlargement of her dowry And she lighted off her asse and Caleb said unto her What wouldest thou We may two severall wayes understand this which is here said concerning Achsah Calebs daughter that she lighted off her asse for either the meaning may be that when they had set her upon an asse that she might ride home with her husband Othniel to his house she slipped down again as in discontent and seeming to be unwilling to go with her husband to wit because her husband had not as she had moved him desired of her father an enlargement of her dowry and so thereupon her father demanded of her what wouldest thou as perceiving that she was discontented and desirous to know what it was that troubled her Or else that having desired her husband as they were riding away from her fathers house to make sute to her father for another field to be added to what he had already given her when she perceived that he was loth to do it or perswaded her rather to undertake it her self she lighted off her asse as addressing her self to make her request to her father which her father perceiving demanded of her presently what she would have Vers 19. Who answered Give me a blessing for thou hast given me a south land give me also springs of water To intimate that the portion of land which he had given her was dry and not well watered she calls it a south land to wit either because the southern parts of Iudahs portion were dry and barren and hence such lands were called south lands or else because the southern parts of Calebs portion in particular were such And hereupon she desires him to give her also springs of water thereby intending either merely some springs of water which might be conveyed into the south land to make it fruitfull or else some portion of land that was well watered And he gave her the upper springs and the nether springs That is some higher grounds that were well watered and some lower or which tends much to one he gave her some springs or watered grounds on each side the land he had formerly given her for a dowry both above it and below it Vers 21. And the uttermost cities of the tribe of the children of Judah toward the coast
of Edom southward were Kabzeel c. It is called Iekabzeel Neh. 11.25 Vers 32. All their cities are twenty nine with their villages There are indeed eight and thirty cities or towns named in the foregoing verses and therefore for the clearing of this some hold that because nine of these were afterwards assigned to the tribe of Simeon therefore it is said here that all the cities of Iudah in those parts were nine and twenty But the better answer I conceive is that nine and twenty of them onely were walled cities the other were the most famous towns and villages in those parts And here in this first catalogue of Iudahs cities in the Southern parts the most noted towns are expressed by name as well as the walled cities that in the following catalogues we may conceive the same to wit that there were many towns of note besides the cities there mentioned though they be not expressed by name as here they are Vers 36. Fourteen cities with their villages There are fifteen named in the foregoing verses either therefore one of them was no citie but some noted town or rather it may be very probably conceived that Gederah and Gederothaim were but one citie and therefore some reade it as it is in the margin of our bibles Gederah or Gederothaim Vers 62. And Nibshan and the citie of salt This citie might have its name The citie of salt from the salt pits that were there and the abundance of salt that was dayly made by the inhabitants of the citie Vers 63. As for the Jebusites the inhabitants of Jerusalem the children of Judah could not drive them out It is a question much argued amongst writers whether Jerusalem stood in Judahs or in Benjamins portion By many places of Scripture it seems evident that it was in Benjamins portion For in the 18. chapter of this book vers 28. it is reckoned amongst the cities that were in Benjamins lot and we see that Moses did before his death prophesie concerning Benjamin that the Temple which was in Jerusalem should be built in Benjamins portion for that is the drift of those words Deut. 33.12 And of Benjamin he said The beloved of the Lord shall dwell in safety by him and the Lord shall cover him all the day long and he shall dwell between his shoulders yea and Jer. 6.1 the inhabitants of Jerusalem are expressely called the children of Benjamin O ye children of Benjamin gather your selves to flee out of the midst of Jerusalem and Judg. 1.21 the same that is here said of the children of Judah is likewise there said of the children of Benjamin The children of Benjamin did not drive out the Jebusites the inhabitants of Jerusalem but the Jebusites dwell with the children of Benjamin in Jerusalem unto this day But now again by other places of Scripture it seems as evident that Jerusalem was in Judahs portion For first mention is here made of it as one of Judahs cities The Jebusites dwell with the children of Judah at Jerusalem unto this day and secondly Jerusalem is said to have been taken by the children of Judah Judg. 1.8 and thirdly it is reckoned as the great priviledge of the children of Judah that the Lord in his Temple dwelt amongst them Psal 78.67 68 69. Moreover he refused the Tabernacle of Joseph and chose not the tribe of Ephraim but chose the tribe of Judah the mount Sion which he loved and he built his Sanctuary like high places c. but the truth herein is that Jerusalem stood in the border of these two tribes and so was part in Judahs and part in Benjamins portion and therefore the places of Scripture before cited do not any way contradict one another the fort of Sion and some of the south skirts of the city were in Judahs portion but the greatest part of the city in Benjamins and therefore it may well be that when they went about to expell the Jebusites that dwelt there both Iudah and Benjamin joyned their forces together as Judah and Simeon did in a like case Judg. 1.3 And Judah said unto Simeon his brother Come up with me into my lot that we may fight aganst the Canaanites and I likewise will go with thee into thy lot As for that which is here said concerning Jerusalem to wit that the children of Judah could not drive out the Jebusites thence and the like we see is said concerning the children of Benjamin Judg. 1.21 we must know that the Iebusites continued in Ierusalem unto Davids time Indeed Adoni-zedek the king of Jerusalem was slain by Ioshua chap. 10.23 26. for he was one of those five kings that made warre against Gibeon though we find no mention there of his taking Ierusalem yea and it is expressely said Iudg. 1.8 that afterwards the children of Iudah took the city of Jerusalem and burnt it with fire that is some part of it Well but yet the fort of Sion which was the chief strength of Ierusalem was not at that time taken by them for that the Iebusites held till David took it 2. Sam. 5 6 7. yea and it seems that afterward the Iebusites did also by the help of this fort recover the city again at least so farre that they forced the Israelites to let the Iebusites dwell there amongst them as it is said here For in the dayes of the Iudges we see that Iebus that is Ierusalem was still inhabited by the Iebusites Iudg. 19.12 We will not turn aside hither into the city of a stranger that is not of the children of Israel saith the Levite there concerning Iebus we will passe over to Gibea But however we must not think that this which is said here that the children of Judah could not drive them out is added by way of excusing them no but rather to their shame and reproch for though the fort of Sion was a place of great strength so that when David set himself down with his army before it the Iebusites scorned him bragged that their lame and blind and impotent people should defend it against him 2. Sam. 5.6 Yet God would certainly have driven them out according to his promise had they not been wanting to themselves But they grew slothfull and faint hearted and by these and other their sinnes provoked the Lord to withdraw himself from them and so then indeed they could not drive out the inhabitants but were glad to purchase peace upon any tearms according to that Iudg. 2.20 21. And the anger of the Lord was hot against Israel and he said Because this people hath transgressed my covenant which I commanded their fathers and have not hearkned to my voice I also will not hence forth drive out any from before them of the nations which Joshua left when he died c. CHAP. XVI Vers 1. ANd the lot of the children of Joseph fell from Jordan by Jericho unto the water of Jericho on the east c. It is the opinion of some learned writers that
basons 2. Chron. 4.8 It is expressed that there were an hundred basons CHAP. VIII Vers 1. THen Solomon assembled the Elders of Israel c. To wit to attend upon the ark when it was removed out of the City of David which is Zion where it had been ever since David brought it thither 2 Sam. 6.12 of which see the note there unto the Temple which Solomon had now built in mount Moriah for by this personall attendance both of Princes and people upon the ark they did acknowledge the Lord of whose presente the ark was a type to be the God and Lord of Israel and themselves his servants A great question indeed it is how it can be said here that the ark was carried out of Sion that it might be placed in the Temple seeing ordinarily in the Scripture Sion is spoken of as the place where God dwelt in his Temple amongst his people as Psal 78.68.69 where it is said that God chose the tribe of Judah the mount Zion which he loved and he built his Sanctuary like high places c. and Esa 8.18 where God is called the Lord of hosts that dwelleth in mount Zion and so in many other places But for this we must know that to speak properly and in a strict sence the Temple was not built in mount Sion but in mount Moriah 2. Chron. 3.1 therefore it is said here that the ark was carried out of the citie of David which is Zion into the Temple but because the whole citie of Jerusalem is usually called Sion and mount Sion from that mount which was a chief part of it thence it is that the Temple Gods dwelling place is so usually said to have been in Sion Vers 2. And all the men of Israel assembled themselves unto king Solomon at the feast c. That is at the time when they were from all parts of the land to assemble themselves together to keep the feast in the moneth of Ethanim which is the seventh moneth By the feast is meant as is most probably held by the most of Interpreters the feast of tabernacles which began the 15 day of the seventh moneth Levit. 23.34 and was indeed the chief feast of this moneth as being one of those three feasts whereto all the males of Israel were bound to resort yet it must needs be that the people assembled at least the heads of the tribes and the chief of the fathers seven or eight dayes before the feast of tabernacles for the feast of tabernacles was kept from the fifteenth to the end of the two and twentieth day and on the three and twentieth day Solomon dismissed the people 2. Chron. 7.10 And on the three and twentieth day of this seventh moneth he sent the people away unto their tents so that the seven dayes which he kept for the dedication of the temple whereof mention is made vers 65. of this chapter and 2. Chron. 7.9 were before the feast of tabernacles yet if they were the seven dayes immediately foregoing the feast of tabernacles which was on the fifteenth day of the moneth doubtlesse the tenth day was excepted which was the day wherein they afflicted their souls with fasting Levit 23.27 and therefore not likely to have been one of the dayes of this festivitie of the Temples dedication now whereas it may be objected that till the eight moneth the Temple was not finished chap. 6.38 And in the eleventh yeare in the moneth Bul which is the eight moneth was the house finished to this I answer that the dedication therefore was doubtlesse in the seventh moneth of the following yeare that moneth being chosen for the peoples convenience who were then to assemble themselves to keep the feast of Tabernacles and that in the interim there might be time for the drying of the walls and to make all things ready for the dedication of it Vers 3. And the priests took up the ark In 2. Chron. 5.4 it is and the Levites took up the ark but that is onely because the priests also were of the tribe of Levi. Vers 4. And they brought up the ark of the Lord and the tabernacle of the congregation c. To wit that which was made by Moses which onely was called the tabernacle of the congregation this had been hitherto in Gibeon 2. Chron. 1.3 but was now removed thence with all the holy vessels thereof and laid up in the treasuries of the Temple not onely because they had been consecrated to God but also to make sure that the Temple should now be the onely place of Gods worship Vers 5. Sacrificing sheep and oxen that could not be told nor numbred for multitude To wit when they were going in a solemn manner before the ark to remove it from the citie of David into the Temple and therefore perhaps in the same manner too that was observed by David when he removed the ark from the house of Obed Edom 2. Sam. 6.13 And it was so that when they that bare the ark of the Lord had gone six paces he sacrificed oxen and fatlings Vers 8. And they drew out the staves that the ends of the staves were seen out in the holy place c. Some conceive the meaning of this hard place is this to wit that they drew out the staves quite out of the rings of the ark thereby to signifie that the ark was now to be removed no more and so the staves being laid upon the ground in the fore part of the Sanctuary their foure ends or heads might be seen as one went out of the holy place into the most holy but out of that place they were never seen because the ark was never removed but it is hard to make this exposition agree with the words the most approved exposition therefore is this when they had set the ark in his place behind the Cherubims to wit the two great Cherubims which Solomon had made neither the ark nor the staves could be seen but then they drew out the staves eastward that so though the ark was not seen yet the end of the staves might be seen to put them in mind of the ark which was behind the wings of the Cherubims for by this means the ends of the staves were seen out in the holy place before the oracle that is in that part of the most holy place which was before the ark which was more especially called the oracle and they were not seen without that is they were not seen out of the ark they that were before the oracle in the most holy place might discern by the ends of the staves that they were in the ark as it is expressed 2. Chron. 5.9 And they drew out the staves of the ark that the ends of the staves were seen from the ark before the oracle but the staves were never seen out of the ark for that was against Gods Law Exod. 25.15 The staves shall be in the rings of the ark they shall not be taken from it
priest the fashion of the altar c. What moved him to this is expressed in the Chronicles 2. Chron. 28.23 For he sacrificed unto the gods of Damascus which smote him and he said Because the gods of the kings of Syria help them therefore will I sacrifice to them that they may help me but they were the ruine of him and of all Israel and because he did this also at a time when God had so heavily afflicted him his sinne was the more grievous as it is there noted vers 22. And in the time of his distresse did he trespasse yet more against the Lord. Vers 11. And Urijah the priest built an Altar according to all that king Ahaz had sent from Damascus c. Though hitherto this Urijah had maintained the true worship of God in the Temple and was not long before this chosen by the prophet Isaiah as a witnesse of his prophesie which he fastned upon the doores of the Temple Isaiah 8.1 2. yet now he turned Apostate and yeilded presently to further this wicked command of Ahaz Vers 12 And the king approached to the altar and offered thereon To wit to the gods of Assyria 2. Chron. 28.23 He sacrificed unto the gods of Damascus which smote him and he said Because the gods of the kings of Syria c. Vers 14. And he brought also the brasen altar which was before the Lord from the forefront of the house c. That is having set up his new altar in the forefront of the Temple where the brazen altar which Solomon had made stood because he would not have the brazen altar stand above his he removed that from the place where it stood betwixt his altar and the Temple and set it in on the north side as it were in a corner out of the way Vers 15. And king Ahaz commanded Vrijah the priest saying Vpon the great altar burn the morning burnt offering c. That is upon his new altar which it seems was greater then Solomons altar or else more highly esteemed by him and therefore so called yet that it was not of brasse we may probably conceive because in the foregoing verse Solomons altar is distinguished from this new altar by the name of the brasen altar And the brazen altar shall be for me to enquire by As if he should have said meddle not with that but leave that to me when I shall think fit I will make use of it and otherwise there shall be no use made of it Vers 18. And the covert for the sabbath that they had built in the house and the kings entry without turned he c. It is hard to say what this covert of the sabbath was some think it was a place provided for the Levites that kept the watch before the doores of the Temple into which they entred every sabbath day in their courses but the most probable opinion seems to be that it was either some place provided for the priests when they taught the people on the sabbath dayes or rather some costly covered seat wherein the kings of Judah used to heare the priests expounding the law on the sabbath day whatever it was both that and the kings entry without that is the entry whereby the kings used to passe from their palace to the Temple Ahaz turned them from the house of the Lord that is he took them from the Temple and that for the king of Assyria that is either he brake them down and sold the materials which were happely costly to make up the money he gave to the king of Assyria or else he diverted them to some other use that the heathen king seeing him so estranged from the religion of his fathers might be the faster friend to him it is also added in the Chronicles that he shut up the doores of the house of the Lord and made him altars in every corner of Jerusalem c. 2. Chron. 28.24 25. Vers 20. And Ahaz slept with his fathers and was buried with his fathers in the citie of David But not in the sepulchre of the kings 2. Chron. 28.27 And Ahaz slept with his fathers and they buried him in the citie even in Jerusalem but they brought him not into the sepulchre of the kings of Israel He began his reigne in the end of the seventeenth yeare of Pekah king of Israel and reigned sixteen years vers 1 2. the first three years therefore of his reigne were the eighteenth nineteenth and twentieth of Pekah the other thirteen years of his reigne Hoshea was partly striving to settle himself in the kingdome of Israel and partly settled in the kingdome See the note chap. 17.1 CHAP. XVII Vers 1. IN the twelfth yeare of Ahaz king of Judah began Hoshea the sonne of Elah to reigne c. It is manifest that Hoshea the last king of Israel slew Pekah in the twentieth yeare of Jotham and that then he assumed to himself the title of king of Israel chap. 15.30 And Hoshea the sonne of Elah made a conspiracie against Pekah the sonne of Remaliah and slew him in the twentieth yeare of Jotham the sonne of Uzziah and as manifest it is that the yeare which is there called the twentieth of Jotham was the fourth of Ahaz his sonne for Jotham reigned but sixteen years chap. 15.33 Five and twenty years old was he when he began to reigne and he reigned sixteen years in Jerusalem Now if Hoshea succeeded Pekah in the kingdome of Israel in the fourth yeare of Ahaz how is it here said that he began to reigne in Samaria in the twelfth yeare of Ahaz surely because though he thrust himself into the kingdome yet he was not acknowledged king but opposed as an usurper and that perhaps not onely by the Israelites but also by the king of Assyria who in the latter end of Pekahs reigne had upon the perswasion of Ahaz entred into the land of Israel and seized upon a great part of the kingdome chap. 15.29 and thus the kingdome of Israel was in a manner unsettled untill the twelfth yeare of Ahaz his reigne when either by the people or by the Assyrian king Hoshea had it seems the crown of Israel confirmed to him and so he reigned as it is said here nine years for after the twelfth yeare of Ahaz his reigne which must not be reckoned because it was well nigh ended ere Hoshea was established king there are foure years of Ahaz his reigne remaining for he reigned sixteen years chap. 16.2 and five years of Hezekiahs reigne which makes nine years Indeed chap. 18.1 it is said Hezekiah began to reigne in the third yeare of Hoshea but of that see the note there Vers 2. And he did that which was evil in the sight of the Lord but not as the kings of Israel that were before him To wit because though he continued the idolatry of Jeroboam yet he abandoned the grosser idolatries of many kings that had been before him and then besides he suffered such of his
order before thy death Hezekiah had not yet a sonne to succeed him in the throne for Manasseh was borne three years after this as being but twelve years old at his fathers death chap. 21.1 and therefore it is probable that this was one chief thing which Isaiah had respect to in these words that he should advise and determine what was requisite concerning his successour for saith he thou shalt dye and not live that is thou art but a dead man by the ordinary course of nature there is no way of recovery for thee unlesse the Lord shall be pleased by his almighty power to deliver thee it is true indeed this condition was not expressed yet was it understood the Lord purposely or else where concealing this part of his will that Hezekiah receiving the sentence of death in himself might the more earnestly seek for help unto the Lord and that Hezekiah took it for a conditionall threatning and not a declaration of what God had absolutely determined is evident by his praying to God for mercy herein Vers 2. Then he turned his face to the wall and prayed c. To wit either because that wall was towards the Temple or rather to hide his tears and that being thereby the freer from distractions he might the more freely poure forth his requests unto God to whom he now turned as to his onely hope and comfort Vers 3. I beseech thee O Lord remember now how I have walked before thee in truth c. Besides that love of life and horrour of death which is naturally in all men and which grace hath much adoe to overmaster even in the best of Gods servants there were many things that made the sentence of death in a speciall manner terrible to Hezekiah as first because he had yet no sonne to succeed him in the throne chap. 21.1 and it must needs be very grievous to him to think that the promise made to David and Solomon 1. Kings 8.25 There shall not fail thee a man in my sight to sit on the throne of Israel should not be made good to him in his posteritie who had to his utmost endeavoured to keep the condition required of God at the giving of that promise Secondly because he could not but fear lest upon his death Religion would go to wrack again lest the reformation newly begun would soon come to nothing and the poore Church of God would quickly be overgrown with superstition again Thirdly because he saw that those that had been already forward enough to ascribe all the calamities that had befallen the kingdome in his time to his suppressing their high places altars and idols would be now much more bold to insult over him if God should thus suddenly cut him off And fourthly especially because his own faith must needs be sorely assaulted and shaken with these temptations and that the rather because the coming of the Prophet to him in such a manner as Gods Herald to threaten him with death Thou shalt die and not live might seem to imply that God meant to hew him down in displeasure doubtlesse in these regards the heart of Hezekiah was almost overwhelmed with terrours as himself afterward expressed in his song Isa 38.10 14. and hence it is that in this his prayer he pleads his integritie that what he had done in the reformation of his kingdome he had done with an upright heart because he knew it was good in his eyes not by way of expostulation or pleading his merits but to support and strengthen his faith against these temptations that he might with the more hope and confidence call upon God and might by this argument move the Lord to shew him mercy Vers 4. And it came to passe afore Isaiah was gone out into the middle court c. Some reade this afore Isaiah was gone out into the middle citie and indeed it is by many held that Jerusalem was divided into three parts whereof one was the citie of David which is called Zion another that which was of old called Jebus or Salem and a third that which lay betwixt these two and joyned them together and was called the middle citie the same where Huldah the prophetesse dwelt chap. 22.14 for so some reade that place she dwelt in Jerusalem in the second part and accordingly they understand this place that before the Prophet was gone out of the citie of David into the middle citie the Lord sent him back to Hezekiah with a promise of recovery but because the text seems most plainly to speak of the Prophets going out of the kings house and the tender compassion of God in the speedy sending back of the Prophet to comfort the afflicted soul of Hezekiah is the more eminently discovered by this that afore Isaiah was gone out into the middle court of the kings house he was sent back again to the king this translation is justly put into the text of our Bibles as the best and this middle court I take to be the same which is called the court within the porch 1. Kings 7.8 Vers 5. Thus saith the Lord the God of David thy father I have heard thy prayer c. In sending to Hezekiah the promise of his recovery the Lord stiles himself the God of David his father because the promise made to David concerning the continued succession of his seed in the throne of Judah should by this means be made good to Hezekiah who should now live to have an heir to succeed him even as in former time to imply that God would perform to the Israelites what he had promised to Abraham Isaac and Jacob he used to stile himself the God of Abraham the God of Isaac and the God of Jacob. On the third day thou shalt go up unto the house of the Lord. The suddennesse of his recovery makes it evident that it was miraculous and the mention of his going to the house of the Lord sweetens the tidings of his recovery since nothing could more glad his heart then to heaâ—e that having received the sentence of death in himself he should yet again praise God in his holy Temple Vers 6. And I will deliver thee and this citie out of the hand of the king of Assyria c. Though Sennacherib were returned as is most probable into his own countrey yet first there might be some garrisons left behind here and there in the cities he had taken and secondly just cause had Hezekiah to fear that having reinforced his army he would return again and endeavour to wipe of the stain of his present flight and to remove those fears the Lord assures him that as he had so he would still deliver both him and Jerusalem out of the hand of the Assyrian Vers 7. And Isaiah said Take a lump of dry figges c. That is a masse made of drie figges Both the boil that Hezekiah had in this dangerous sicknesse and the masse of figges appointed to be laid to the boil which are
good part of the wall adjoyning even to the tower of Meah they sanctified it unto the tower of Hananeel where by the tower of Meah is meant a tower not farre from the sheep-gate so called as is thought because it had an hundred pinacles or was an hundred cubits high or some such like reason for Meah signifies an hundred and by the tower of Hananeel a tower further northward mentioned again Zach. 14.10 Vers 3. But the fish gate did the sonnes of Hassenaah build This was doubtlesse on the northwest of Jerusalem in the citie of David towards the sea as appears also by that which is said of Manasseh 2. Chron. 33.14 He built a wall without the citie of David on the west side of Gihon in the valley even to the entring in of the fish gate c. It was called the fish gate because they brought in their fish from the sea coasts of Tyre and Sydon at that gate according to that chap. 13.16 There dwelt men of Tyre therein which also brought fish c. and had happely their market for the selling of their fish not farre from it it is mentioned again Zeph. 1.10 There shall be the noise of a cry from the fish gate Vers 5. And next unto them the Tekoites repaired c. That is some of the inhabitants of Tekoa for other of them also repaired in another place as it is expressed afterward vers 27. but yet it was onely the common people amongst them that did what was done for concerning their nobles there is a clause of exception added but the nobles put not their necks to the work of the Lord that is the nobles would not do any service herein to their Lord the God of Israel because their arrogancie in regard of their greatnesse was the cause of their refusing their help in this work as pretending they would not be taxed nor have any such burthen imposed upon them their folly is noted herein that they refused to put their necks to his work who is the nobles Lord as well as the common peoples Vers 6. Moreover the old gate repaired Jehoiada So called happely because it was the oldest of all the gates in Jerusalem and this was also as is generally held on the north-side of Jerusalem Vers 7. And next unto them repaired Melatiah c. unto the throne of the governour on this side the river It seems there was formerly in this part of the wall a palace or place of judicature where those that were appointed governours under the Babylonian and Persian kings over all the countrey on this side Euphrates did use to sit in judgement unto which place these men of Gibeah and Mizpah and others here mentioned did repair the wall and that palace where had been the throne of the governour some Expositours conceive was repaired by Nehemiah and his servants he being now governour of Judea whence are those expressions chap. 4.16 The half of my servants wrought in the work and the other half of them held both the spears the shields c. and 5.16 I continued in the work of this wall c. Vers 8. And they fortified Jerusalem unto the broad wall That is they repaired the wall unto that place where the wall was made much broader then in other places and therefore called the broad wall and so having brought the work so farre there they left off building because here it was not ruined and therefore needed no repairing in which sence it may be read according to the translation noted in the margin They left Jerusalem unto the broad wall Vers 9. And next unto them repaired Rephaiah the sonne of Hur the ruler of the half part of Jerusalem For Jerusalem being part in Judah and part in Benjamin had accordingly two severall rulers and this Rephaiah was ruler of one of them and Shallum vers 12. was ruler of the other Vers 11. And Hashub the sonne of Pahath-moab repaired the other piece and the tower of the furnaces That is the next portion of the wall set out to be repaired wherein also was the tower of the furnaces so called happely because either in the tower it self or in the street adjoyning there were many furnaces Vers 12. Shallum the sonne of Haloesh the ruler of the half part of Jerusalem See above vers 9. Vers 13. The valley gate repaired Hanun c. See chap. 2.13 Vers 14. But the dung-gate repaired Malchiah the sonne of Rechab That is of the famous familie of the Rechabites Vers 15. But the gate of the fountain repaired Shallun See chap. 2.14 Unto the stairs that go down from the citie of David That is from mount Sion which was called the citie of David into the lower part of Jerusalem Vers 16. After him repaired Nehemiah c. Here begins the repairing of the wall about mount Zion wherein stood the Temple and the palace of the kings of Judah and the first part of this wall was repaired by one Nehemiah the sonne of Azbuck the ruler of the half part of Bethzur and so as farre as to the pool that was made and unto the house of the mighty and by the pool that was made is meant a pool not naturall but made by art to wit by Hezekiah 2. Kings 20.20 yet this was not the pool of Siloah mentioned in the former verse for that was happely a naturall pool and was in the lower part of Jerusalem but another in mount Zion called therefore the upper pool 2. Kings 18.17 and by the house of the mighty is meant some house built for Davids worthies or some house where the garrison souldiers for the citie lay or where youths were taught to handle their arms Vers 17. After him repaired the Levites It may be because the wall here was over against the Temple Vers 19. The ruler of Mizpah another piece over against the going up to the armory at the turning of the wall To wit the citie armoury to which that place of Solomons seemeth to allude Cant. 4.4 Thy neck is like the tower of David builded for an armoury it is evident that the house of the forrest of Lebanon which Solomon built was for many generations a magazine of arms for the kings of Judah for thence is that Isa 22.8 Thou didst look in that day to the armour of the house of the forrest and therefore it may be it was that house that is here meant or if not so it may be they had severall arsenalls or armouries one for the citie armoury and another for the kings magazine or that this was some place where anciently there had been an armoury before the house of Lebanon was built Vers 22. And after him repaired the priests the men of the plain To wit the men that inhabited the plain countrey about Jerusalem 2. Sam. 2.28 chap. 12.28 Vers 24. Binnui the sonne of Henadad another piece from the house of Azariah unto the turning of the wall This is thought to be the turning of the
to wit the tenth of tithes Numb 18.26 Thus speak unto the Levites and say unto them when ye take of the children of Israel tithes which I have given you from them for your inheritance then ye shall offer up an heave-offering of it for the Lord even a tenth part of the tithe yea perhaps one of the priests the sonnes of Aaron was alwayes to be present when the Levites received the tithes of the people as a witnesse that the priests portion was faithfully set out for them Vers 39. And we will not forsake the house of our God That is we will not fail to frequent the Temple to serve the Lord there and we will not leave it destitute of any requisite provision for the service there to be performed CHAP. XI Vers 1. ANd the rulers of tbe people dwelt at Jerusalem the rest of the people also cast lots c. Because there were not found enough in Jerusalem for the inhabiting and defence of the city and people were loth to dwell there because the neighbours round about did exceedingly envie the glory of this city and were continually plotting some mischief against it to the great perill of the inhabitants and secondly because withall as there was more safety so also there was more profit in dwelling elsewhere therefore one chief businesse that Nehemiah had to do at this assembly of the people was after he had numbred them to chuse out a sufficient number of the people to dwell there see chap. 7.3 4 5. which to avoid all exception was done by lot The chief rulers of the people of their own accord settled themselves to dwell as reason indeed required in this chief city of the kingdome but for the people the tenth part of them were chosen by lot onely there were some that did voluntarily offer themselves to dwell there vers 2. and this taking of one in ten to dwell in Jerusalem some Expositours look upon also as a shadow of the paucity of those that shall be received to dwell in the heavenly Jerusalem to wit that scarce one in ten even of those that professe themselves Gods people shall dwell there according to that Isaiah 6.13 But yet in it shall be a tenth c. and Jerem. 3.14 I will take you one of a city and two of a family and I will bring you to Zion Vers 2. And the people blessed all the men that willingly offered themselves to dwell at Jerusalem That is they commended them for it and desired the Lord to blesse and prosper them Vers 3. Now these are the chief of the province that dwelt in Jerusalem To wit that were chosen now by lot to dwell there In 1. Chron. 9. there is another catalogue of them wherein more are mentioned then are mentioned here But it seems in that both those that were chosen by lot and those that voluntarily offered themselves to dwell there are set down here onely those that were chosen by lot Vers 4. And at Jerusalem dwelt certain of the children of Judah and of the children of Benjamin Because Jerusalem stood partly in Judah and partly in Benjamin therefore those that were chosen by lot to dwell there were of those two tribes yet there were some also of Ephraim and Manasseh that dwelt there 1. Chron. 9.3 which were doubtlesse of those that voluntarily profered themselves Vers 5. And Maaseiah the sonne of Baruch c. Concerning this catalogue of those that dwelt at Jerusalem see 1. Chron. 9.5 6. Vers 9. Second over the city That is next in place and government after Joel afore-mentioned Vers 16. And Shabbethai and Jozabad of the chief of the Levites had the oversight of the outward businesse of the house of God That is such businesses as appertained to the Temple but were to be done abroad not in the Temple as the providing of those things as were to be bought with the money that was collected c. see 1. Chron. 26.29 Vers 17. The sonne of Asaph was the principall to begin the thanksgiving in prayer That is the principall of the singers that used to begin the Psalmes when they sung and praised God Vers 19. Akkub Talmon and their brethren that kept the gates were an hundred seventy two See 1. Chron. 9.17 22. Vers 23. For it was the kings commandment concerning them that a certain portion should be for the singers c. That is the king of Persia had commanded that a certain allowance should every day be given them out of the kings treasure this may have reference to the decree of Darius Ezra 6.9 10. or that of Artaxerxes Ezra 7.23 24. or happely to some new directions given by him to Nehemiah at his coming to Jerusalem Some reade these words thus that it was the kings commandment concerning them that a sure ordinance should be for the singers and so they understand it either of David that he had established it as a sure ordinance that the singers should praise the Lord in the Temple every day or else of Artaxerxes that he had ordained that according to the ancient custome the singers should every day perform this service Vers 24. And Pethahiah the sonne of Meshezabel c. was at the kings hand in all matters concerning the people That is the king of Persia made use of him in all things he gave in charge concerning the people as happely to gather the kings allowance for the Temple to receive the peoples petitions and it may be to assist the governour in matter of judgement Vers 36. And of the Levites were divisions in Judah and in Benjamin That is besides the Levites that dwelt at Jerusalem there were some of them also allowed to dwell in severall towns and cities of Judah that they might teach the people the law of God in their severall divisions CHAP. XII Vers 1. NOw these are the priests and the Levites that went up with Zerubbabel c. Nehemiah intending here to relate with what solemnity they kept the dedication of the new built walls of Jerusalem and how the priests and Leuites were imployed herein first he sets down their ancestours to wit who were the chief priests and Levites in the dayes of Jeshua the high priest and that came with Zerubbabel and Ezra or immediately after him from Babylon into the land of Judea and then secondly who were the chief priests and Levites in the daies of Joiakim the high priest the sonne of Jeshua c. vers 12. Now by the chief of the priests is doubtlesse meant in both these catalogues the heads of the severall divisions of the priests that did in their turns wait upon the service of the Temple but then seeing there were twenty foure courses or orders of the priests established by David 1. Chron. 24.7 why there should be here but two and twenty mentioned in the first catalogue and but twenty in the second vers 12. I find not any probable reason given by Expositours Vers 9. Their brethren were over
third chapters of this book Vers 44. And at that time were some appointed over the chambers for the treatreasures for the offerings for the first fruits c. Which the people had newly covenanted to bring in yearely according to the law for the priests and Levites Vers 47. And the Levites sanctified them unto the children of Aaron That is the tithe of their tithes the Levites set apart for the priests CHAP. XIII Vers 1. ON that day they read in the book of Moses c. This I conceive hath not reference to that which is immediately before related concerning the dedication of the walls of Jerusalem for the walls were begun to be built within a while after Nehemiahs first coming to Jerusalem and were finished within two moneths or lesse chap. 6.15 nor is it likely that it was long after ere the walls were dedicated but rather to the day whereon they sealed the covenant whereof he had spoken before in the ninth and tenth chapters when upon reading of the law amongst other evils this also concerning their marriages with heathens and the joyning of their children to the congregation of the Lord was discovered and reformed by separating all the mixed multitude from the children of Israel as is noted before chap. 9.2 and here repeated again vers 3. and this as it seems by that which follows vers 4 5 6. was about the two and thirtieth yeare of Artaxerxes some twelve years after Nehemiahs first coming to Jerusalem when having been with Artaxerxes in Persia he returned again to Jerusalem and reformed such abuses as in the time of his absence were crept in amongst them see the note chap. 2.1 and chap. 5.14 And therein was written that the Ammonite and Moabite should not come into the congregation c. No nor their children unto the tenth generation Deut. 23.1.3 concerning which see the notes there And though there were many passages in Moses law that were against the polluting of the seed of Israel by mariages with the nations about them yet this is here alledged concerning the Ammonites and Moabites rather then any other because it did so expressely discover the great sinne of Eliashib mentioned afterwards vers 4.5 in joyning himself in affinity with Tobiah who is often called the servant the Ammonite yea and honouring him so farre as to allot him a chamber in the very Temple Vers 3. They separated from Israel all the mixed multitude This is added to aggravate the sinne of Eliashib the high priest related in the following verses who was so farre from a sincere desire to reform this abuse discovered by the law that notwithstanding the people did unanimously separate all the mixed multitude from the children of Israel yet he immediately after Nehemiah was gone into Persia which was vers 6. in the thirty second yeare of Artaxerxes reigne received Tobiah amongst them yea and gave him a lodging in the very Temple howeuer he had happely dissembled these his purposes so long as Nehemiah abode in Jerusalem Vers 4. And before this Eliashib the priest having the oversight of the chamber of the house of our God was allied unto Tobiah That is before this reading of the law and the reformation thereupon following mentioned in the former verses Vers 5. And he had prepared for him a great chamber where afore time they laid the meat-offerings c To wit not when he was first allyed to Tobiah but long after when Nehemiah was gone into Persia vers 6. However he carried the matter when Nehemiah being then present upon the reading of the law the people separated from Israel all the mixed multitude vers 3. yet so soon as Nehemiah was gone into Persia in the thirty second yeare of Artaxerxes reigne Eliashib discovered himself preparing that is making ready and furnishing for his friend and ally Tobiah the Ammonite a great chamber even in the chambers of the Temple which was done it seems by laying many chambers into one the partitions being taken down as may be gathered from vers 9. where it is said that Nehemiah having cast out Tobiahs houshold-stuffe caused the chambers to be cleansed Vers 6. For in the two and thirtieth yeare of Artaxerxes king of Babylon came I unto the king c. Twelve years after his first coming to Jerusalem which was in the twentieth yeare of Artaxerxes chap. 2.1 Vers 9. Then I commanded and they cleansed the chambers To wit by casting out the houshold-stuffe of Tobiah and happely by sprinkling them with the water of purifying because they had been polluted and profaned by the lodging of strangers therein that were not of the seed of Israel Vers 10. And I perceived that the portion of the Levites had not been given them The people had not long since by covenant with God bound themselves to the contrary chap. 10.35 c. but it seems out of indignation against Eliashib for lodging Tobiah in the treasuries of the Temple and because they feared thereupon that what they brought thither was diverted some other way and not imployed as it ought to be they wholly forbare to bring in the Levites portions as they had formerly done Vers 11. Then contended I with the rulers and said Why is the house of God forsaken They had said before when they made that solemn covenant with God We will not forsake the house of our God chap. 10.39 and now therefore Nehemiah upbraids them as it were with their own words and condemnes them out of their own mouthes Why is the house of God forsaken Vers 14. Remember me O my God concerning this and wipe not out my good deeds c. He brags not but prayes not claiming any thing of merit as due in justice but producing the good which through the grace of God he had done he beggs of God to remember him in goodnesse and mercy to accept of these his endeavours to serve him according to the sincerity of his heart and not to reject them because of his many failings as is more fully expressed vers 22. Remember me O my God concerning this also and spare me according to the greatnesse of thy mercy yea herein also he intimates that he knew well enough that perhaps from men he should have no thanks but he sought not the praise of men if it proved so he beseeched the Lord however to remember him and then he had his desire Vers 15. In those dayes saw I in Judah some treading winepresses on the sabbath c. Which was also contrary to their former promise when they solemnly renewed their covenant with God chap. 10.31 Vers 16. There dwelt men of Tyre also therein which brought fish and all manner of ware and sold on the sabbath c. Keeping their very markets upon the sabbath dayes and this they did too which is added in the last words as a great aggravation of their sinnes in Jerusalem that is even in the city Jerusalem which God had chosen to himself for his habitation Vers
Israelites that beholding them all thus joyntly together we might be the more affected with the consideration of Gods goodnesse and faithfulnesse towards his people From the river Arnon unto mount Hermon and all the plain on the east This was the length of the countrey on the outside of Jordan it reached from the river Arnon where it ran into the dead sea unto mount Hermon Vers 2. And from half Gilead unto the river Jabbok c. For the other half of Gilead was possessed by Og as we may see vers 5. See the note also upon Num. 32.40 Vers 9. The king of Ai which is beside Bethel one This clause which is added concerning the city of Ai that it was nigh unto Bethel is to distinguish it from another city of the same name in the countrey of the Amorites whereof the prophet Jeremy speaks Jer. 49.3 Howl O Hesbon for Ai is spoyled Vers 23. The king of the nations of Gilgal one This cannot be that Gilgal where the Israelites pitched their tents immediately after they had passed over Jordan for there was no city that had a king reigning in it and therefore it is probably conjectured by many Expositours that this was some city of that name in that part of the land of Canaan which was called Galilee yea and Galilee of nations Esa 9.1 as this Gilgal is here called Gilgal of nations to wit because the inhabitants of this place were a mixt people of severall nations or because being a place of great trading many severall nations resorted thither for commerce and so continued there often for many years together Some are of opinion that Tidal Gen. 14.1 who was one of those kings that fought against Sodome was king of this countrey CHAP. XIII Vers 1. NOw Joshua was old and stricken in years and the Lord said unto him Thou art old c. God had promised that Joshua should divide this land unto the people chap. 1.6 Be strong and of a good courage For unto this people shalt thou divide for an inheritance the land which I sware unto their fathers to give them and herein was he a type of Christ who having vanquished all our enemies is now ascended up into heaven to prepare a place for us John 14.2 In my fathers house are many mansions if it were not so I would have told you I go to prepare a place for you He therefore being now old God calls upon him to dispatch this work before he dyes and not to deferre it till they were possessed of all as happely he thought he must have done Vers 2. This is the land that still remaineth all the borders of the Philistines and all Geshuri The land of the Philistines lay along the coasts of the midland sea and the land of Geshuri was on the North part of Canaan Vers 3. From Sihor which is before Egypt even unto the borders of Ekron northward which is counted to the Canaanite c. That is this land of the Philistines belongs to Canaan consequently to the Israelites though as yet they have not taken it For the Philistines called Caphtorims because thence they came Amos 9.7 Have not I brought up Israel out of the land of Egypt and the Philistines from Caphtor entered upon this part of Canaan drove out the old inhabitants and dwelt in it themselves Deut. 2.23 The Avims which dwelt in Hazerim even unto Azzah the Caphtorims which came forth out of Caphtor destroyed them and dwelt in their stead Concerning Sihor see the note upon Num. 34.30 Also the Avites Or the Avims Deut. 2.23 who being expelled out of their land by the Philistines as is above noted did yet it seems continue in some portion of their land adjoyning to the Philistines Vers 4. From the south all the land of the Canaanites c. That is as this land of the Philistines which lies at the south end of the sea-coasts so also all the land of the Canaanites from thence along the sea-coasts was not yet possessed by the Israelites even Mearah or the cave that is besides the Sidonians and Aphek a town in the tribe of Asher not farre from Sidon and so to the borders of the Amorites for there were Amorites on both sides of Jordan There was a town indeed called Aphek whose king was slain by Joshua chap. 12.18 but this it seems was not that but another in the tribe of Asher called Aphik Judges 1.31 Vers 5. And the land of the Giblites and all Lebanon toward the sunne rising c. The Giblites were a people who inhabited Gebel Psal 83.7 a promontary near Sidon All their countrey and all Lebanon c. was not yet subdued For now he turns to the midland sea to shew what lay unvanquished on the northern bounds to wit the countrey about Libanus and so easternly as farre as Hamath where even in Davids time there was a Canaanitish king 2. Sam. 8.9 Vers 6. Them will I drive out before the children of Israel This promise is to be understood conditionally if they should continue faithfull in keeping covenant with him wherein failing they never came to possesse them though in Davids and Solomons time they became tributary unto them Onely divide thou it by lot unto the Israelites c. That is even that land before spoken of not yet conquered which God enjoyns to strengthen their faith and that having it in their charter from God this might be a spurre to them in future times not to neglect the seeking of it and driving out the rest of the nations See the note upon Num. 26.53 Vers 8. With whom the Reubenites and the Gadites have received their inheritance c. That is with which tribe of Manasseh to wit the other half of them the Reubenites and the Gadites had already received their inheritance without Jordan For these words are added to shew the reason why in the foregoing verse Joshua was commanded to divide the land within Jordan to the nine tribes and the half tribe of Manasseh to wit because the Reubenites and the Gadites had already received their inheritance together with the other half of the Manassites in the land without Jordan which Moses had given them And though there may seem to be a tautology or a vain repetition of the same thing in the following words which Moses gave them even as Moses the servant of the Lord gave them yet if the words be well weighed we shall find it is not so for that second clause even as Moses the servant of the Lord gave them is added as it were to imply the just confirming of the former donation now by Joshua and the rest that now divided the land as if it had been said they have already received their inheritance which Moses gave them beyond Jordan as is fitting because Moses the servant of the Lord did so order it Vers 9. From Aroer that is upon the bank of the river Arnon c. Here first the whole land without
Jordan is described which was by Moses given to the Reubenites and the Gadites and the one half tribe of Manasseh and then afterwards is shown what each of them had severally Vers 11. And Gilead and the border of the Geshurites and Maachathites Even the border of the Geshurites and the Maachathites are here mentioned as a part of the land without Jordan belonging to the two tribes and a half planted there because Moses had indeed given them their countrey together with the rest though as yet they had it not in their possession as is afterwards expressed verse 13. Vers 12. For these did Moses smite and cast them out To wit Sihon and Og before mentioned and their people For this cannot be referred to all the inhabitants of the land before named because it is expressely said in the following verse that the Geshurites and the Maachathites were not cast out Vers 13. Neverthelesse the children of Israel expelled not the Geshurites c. Though the land without Jordan was vanquished whilest Moses was yet living yet they did not then drive out these Geshurites Maachathites who inhabited the outmost skirts of the countrey to wit because having in their possession enough for the present use of the two tribes and a half that were planted there it was not judged requisite to delay their passing over Jordan till they had fully cleared all the utmost corners of that land Neither was it therefore any sinne in Moses and the Israelites thus at first to forbear a while the casting out of these people But yet when in after times they continued still to suffer them to roost amongst them that was an act of base sloth and is noted doubtlesse in the last words of this verse to their just reproch the Geshurites and the Maachathites dwell among the Israelites untill this day Vers 14. Onely unto the tribe of Levi he gave none inheritance This which is in so many places repeated is here inserted to shew the reason of that verse 7. why God enjoyned Joshua to divide the land within Jordan unto the nine tribes and the half of Manasseh to wit because the tribe of Levi was to have no part of the land for had they been to have had a share too there would have been still ten tribes and a half to provide for Vers 15. And Moses gave unto the tribe of the children of Reuben inheritance according to their families That is proportionably according to the number of their families Now the bounds of each tribe are thus exactly set down to prevent all discord and division for the time to come Vers 16. And their coast was from Aroer c. That is it reached from Aroer exclusively Aroer indeed belonged to the tribe of Gad Num. 32.34 And the children of Gad built Dibon and Ataroth and Aroer So that the city of Aroer and the outsides of the plains of Medeba for the plain it self was a part of Reubens possession are here made the bounds for this tribe Vers 17. Heshbon and all her cities that are in the plain of Dibon c. This town is reckoned amongst Reubens possessions Num. 32.37 And the children of Reuben built Heshbon yet Josh 21.39 and 1. Chron. 6.81 it is reckoned amongst the cities of Gad given to the Levites The next city Dibon is indeed reckoned amongst the cities of Gad Num. 32.34 And the children of Gad built Dibon but the reason of this is because they stood in the confines of both tribes and so were in common inhabited by both Vers 21. And all the kingdome of Sihon king of the Amorites which reigned in Heshbon That is and all the kingdome of Sihon in those parts within the bounds before mentioned for it is expressely said verse 27. that the rest of the kingdome of Sihon king of Heshon was given to Gad. And this seems added partly to imply that though some of these cities had been the Moabites yet at that time they were Sihons and so according to Gods commandment they meddled not with the Ammonites and Moabites countrey Whom Moses smote with the princes of Midian Evi and Rekem c. These five princes of Midian were not slain at the same time and in the same battell wherein Sihon was slain at Jahaz Numb 21.23 24. but long after by a party that were purposely sent out by Moses against the Medianites Numb 31.8 and therefore it is very probably conceived by Expositours that the reason why the death of Sihon these princes is mentioned here together is because these princes though they were princes of Midian yet withall were as it follows here in the next words Dukes of Sihon dwelling in the countrey to wit in the countrey of the Amorites where Sihon reigned and so aided him in his warre against the Israelites and however they were not slain then together with Sihon but escaped away into the land of Midian and Sihon being now dead took upon them the power and title of kings for so they are therefore called Numb 31.8 in some cities of Midian that were happely before tributary to Sihon yet afterward in another expedition of the Israelites which they undertook by the direction of Moses against the Midianites they were slain as Sihon their Lord was before in a former battell and so the cutting off both of Sihon and these his vassals is here mentioned together Some Expositours do indeed otherwise conceive of that last clause Which were Dukes of Sihon dwelling in the countrey to wit that though they were the vassals of Sihon yet they were native Midianites and such as dwelt in that countrey and so were the more zealous for the defence of their countrey against the Israelites and so the slaying of Sihon and these princes of Midian is here mentioned together onely because both the one and the other were slain by the Israelites and much about the same time but that where the text is discribing the countrey of Sihon it should be said of these princes that they were Dukes of Sihon dwelling in the countrey meaning thereby the countrey of Midian may be justly thought somewhat improbable and therefore the first Exposition seems to me the best Vers 22. Balaam also the sonne of Beor the Soothsayer did the children of Israel slay c. See the note upon Numb 24.25 Vers 23. And the border of the children of Reuben was Jordan and the border thereof That is the banks or border or coasts of Jordan all along was the border to wit the western border of Reuben Vers 25. And their coast was Jasher and all the cities of Giliad That is all the cities of Gilead within the bounds afterward mentioned for half Gilead was given to the tribe of Manasseh vers 31. And half the land of the children of Ammon c. Which it seems Sihon had taken away from the Ammonites as he had also encroched upon the Moabites countrey Numb 21.26 For Heshbon was the city of Sihon the king of the Amorites who
is I told him truly what I thought of the land and of our going to possesse it nor did either for fear or favour of any man speak one word otherwise then as in my conscience I thought I did not say as the other spies said to please them nor did I on the other side encourage the people to enter upon the land thereby to currie favour either with Moses or the people but I did it sincerely because I did indeed verily believe that God would certainly deliver it into our hands Nor can this be counted any blemish to Caleb that he thus speaks in his own commendation That his brethren might not tax him either of injustice or ambition for that which he was now about to require of Joshua it was fit he should shew upon what just grounds it was at first promised him Vers 8. My brethren that went up with me made the heart of the people melt but I wholly followed the Lord my God To wit by perswading the people to enter the land which the Lord had brought them to even when the rest of the spies did so exceedingly discourage them which was a singular proof of the uprightnesse of Calebs heart towards God Vers 9. And Moses sware on that day saying Surely the land whereon thy feet have troden shall be thine inheritance c. Hereby it is evident that there was a particular promise made unto Caleb at Kadesh-Barnea that Hebron and the land adjoyning should be his when the Israelites came to possesse Canaan and that this place in the land was given him rather then any other because when the spies had seen those giants the Anakims and were stricken with fear when they saw them there Numb 13.22 And they ascended by the south and came unto Hebron where Ahiman Sheshai and Talmai the children of Anak were and yet Caleb afterward opposed these his fainthearted brethren and when they objected the invincible strength of the place and people he encouraged his people and assured them that they should easily vanquish them either therefore those places in Moses his story concerning Caleb must be understood of this particular gift though at first reading they would not seem to import so much Numb 14.24 But my servant Caleb because he had another spirit with him and hath followed me fully him will I bring into the land whereinto he went and his seed shall possesse it And again Deut. 1.36 Save Caleb the sonne of Jephunneh he shall see it and to him will I give the land that he hath troden upon and to his children because he hath wholly followed the Lord or else there was some particular promise made to him concerning this inheritance together with that mentioned in those places forenamed though it be not expressed and that confirmed with an oath pronounced by Moses in the name of the Lord. For so we reade it Num. 14.21 23 24. But as truly as I live all the earth shall be filled with the glory of the Lord c. Surely they shall not see the land which I sware unto their fathers neither shall any of them that provoked me see it But my servant Caleb because he had another spirit with him and hath followed me fully him will I bring into the land whereinto he went and his seed shall possesse it Vers 10. And now behold the Lord hath kept me alive as he said these fourty and five years c. As if he should have said God hath you see even miraculously preserved my life and strength and so reserved me as it were to enjoy this portion of land which was then promised me Vers 11. As my strength was then even so is my strength now for warre both to go out and come in See the note upon Numb 27.17 Vers 12. Now therefore give me this mountain whereof the Lord spake in that day That is the mountainous countrey promised him by Moses wherein Hebron Debir and some other towns stood See chap. 11.21 For thou heardest in that day that the Anakims were there and that the cities were great and fenced This he may speak as intimating that seeing he himself would undertake the expelling of the giants that dwelt there though the most formidable in all the land of Canaan his desire was the more reasonable because he was to get with so much danger and difficulty the place that he desired of them But I rather conceive that this is added to clear it that this was the place promised him to wit because it was the place where the Anakims dwelt whose huge bodies and great fenced cities were formerly so dreadfull to the other spies that went with him If so be the Lord will be with me then I shall be able to drive them out as the Lord said This he saith not as doubting Gods faithfulnesse and assistance but as thereby implying the difficulty of the work but that he reposed himself on the help and assistance of God see the note chap. 11.24 Vers 13. And Joshua blessed him and gave unto Caleb the sonne of Jephunneh Hebron for an inheritance That is he commended him approved his motion granted his request and desired God to blesse it both to him and his How this is said to be Calebs inheritance that was afterwards given to the Levites see chap. 21.11 Vers 15. And the land had rest from warre We have this clause before chap. 11.23 Here it is repeated again 1. to intimate That though the foregoing passage concerning Calebs desiring Hebron be here inserted yet it was done before Joshua had ended his warres and that however all the victories of Joshua be recorded in the tenth and eleventh chapters because he would joyn them altogether yet many of these things hereafter expressed were done before the warres were ended and secondly To make way hereby to the relation of that which was further done concerning the division of the land which was not till the land had rest CHAP. XV. Vers 1. THis then was the lot of the tribe of the children of Judah by their families even to the border of Edom c. In this chapter the narration of the dividing the land within Jordan by lot is continued which was broken off in the foregoing chapter to shew how Caleb demanded that Hebron and the adjacent mountain might be reserved to him as his by an extraordinary promise which God had long since made to him That the lots were onely to decide in what part of the countrey each tribe should be planted and that afterwards the quantitie of the land which each tribe should have was set out by Joshua Eleazar and the heads of the tribes chosen to be the men that should divide the land is noted before upon the second verse of the foregoing chapter as likewise Num. 26.55 What manner of lottery they used in this businesse is no where expressed The common opinion of the Hebrew writers is that there were two pots or other vessels set before the Tabernacle the
whole tribe of Manasseh Judges 5.14 Out of Machir came down govâ—rnours and amongst his posterity it seems that Manassehs portion was now wholly divided But then it may be questioned by some why Machir is here called the first born of Manasseh To which I answer that the child that first openeth the wombe is usually in the Scripture called the first born though there were no more born after him Because he was a man of war therefore he had Gilead and Bashan That is because Machir the father of Gilead was a man of warre Many conceive that Machir had no other sonnes but Gilead and that all Manassehs portion was divided amongst Gileads posteritie But this we may well doubt 1. Because Gen. 50.23 there is mention made of Machirs children 2. Because Num. 26.29 we reade of a family of the Machirites distinct from those that were called by the names of the sonnes of Gilead concerning which see the note on the place However the posterity of Machir had the land of Gilead and Bashan that is the half of it settled upon them which is here mentioned by the way that after he might proceed to speak of their dividing to the other half of this tribe their portion of the land within Jordan and that because Machir was a man of warre that is because the Machirites were men of warre and did themselves win Gilead and dispossesse the enemie of it See the notes Numb 32.39 40. Vers 4. Therefore according to the commandment of the Lord he gave them an inheritance c. See Numb 27.7 Vers 5. And there fell ten portions to Manasseh That is the land was divided into six parts according to the number of the sonnes of Gilead mentioned verse 2. and Hephers part was divided into five parts and given to his sonne Zelophehads five daughters and so there were ten portions in all Vers 7. And the coast of Manasseh was from Asher to Michmethah c. If Asher was a town seated at the south-east end of Manassehs lot as some conceive it was then in this and the following verses we have onely the description of the southern bounds of this tribe of Manasseh which were also the north bounds of Ephraims portion as is evident because Michmethah and the other following places here mentioned as Tappuah and the river Kanah are the same that were named before in the north border of Ephraim But if Asher stood as others think in the north-east of Manassehs portion then in the first words we have the east bounds of this half tribe of Manasseh to wit that they were drawn from Asher on the north all along by the river Jordan to Michmethah on the south that lyeth before Shechem and then in the next words we have the southern bounds described from Michmethah to the midland sea to wit that from Michmethah it went a long on the right hand turning westward to Tappuah and so on the south of the river Kanah verse 9. and so right on to the sea and thus as is noted in that ninth verse the land was Manassehs both on the north and south side of the river Kanah though the cities that stood on the south side of that river belonged to Ephraim which is intended in those words these cities of Ephraim are among the cities of Manasseh that is the cities on the south side of the river belonged to Ephraim though they were within the coasts of Manasseh Vers 10. And they met together in Asher on the north and on Issachar on the east That is the north bounds of Josephs portion to wit Ephraims and Manassehs considered joyntly in one was the tribe of Asher on the north and Issachar on the east For otherwise then thus it cannot be conceived how they should meet together in Asher on the north since Ephraim no where could reach to Asher being bounded as Manasseh also was on the west by the main sea Vers 11. And Manasseh had in Issachar and in Asher Beth-shean and her towns c. even three countreys This is added to intimate that these towns to wit Bethshean Iblâ—am Dor and En-dor whither Saul went to a witch and Taanach and Megiddo being in the confines of Asher and Issachar and yet belonging to Manasseh stood not all in one place but were in three severall tracts of ground Or else it may be added to shew that three of the countreys before mentioned were in Ashers portion and three in Issachars and so Manasseh had in each of them three countreys Vers 12. Yet the children of Manasseh could not drive out the inhabitants of those cities c. This is spoken of the times after the death of Joshua and therefore the same is repeated Judg. 1.27 28. Partly through cowardlinesse and partly through Gods withdrawing his help at first they could not drive them out afterwards when their fear could not so much blind their judgements but that they must needs then acknowledge themselves strong enough yet they put them to tribute which did much aggravate their sinne Vers 14. And the children of Joseph spake unto Joshua saying Why hast thou given me but one lot c. Here the story relates how the sonnes of Joseph that is the two tribes of Ephraim and Manasseh came to Joshua and made a great complaint and it was doubtlesse after they had entred upon the land which fell to them by lot that there was not a convenient portion of land assigned to them for their inheritance no more indeed then was fitting to be the lot of one tribe for that is the meaning of those words Why hast thou given me but one lot and one portion to inherit that is why hast thou given us no more of the land then if we had been to be accounted but as one tribe and so to have but one lot Questionlesse Joshua and the rest that were intrusted in this businesse had not either through ignorance or partiality set forth a lesse portion of land for these sonnes of Joseph then was fitting But because a part of the land allotted them was over-grown with wood and a great part of it was still in the possession of the Perizzites and the Rephaims or giants with whom through infidelity and sloth they affraid to encounter therefore they judging this as nothing conclude they had no more given them to dwell in then might well be reckoned the portion of one tribe The most questionable passage in this complaint of theirs is this that to make good that they had not a competent portion of land assigned them they alledge the extraordinary encrease of their people in number through the speciall blessing of God upon them Why hast thou given me but one lot and one portion to inherit seeing I am a great people forasmuch as the Lord hath blessed me hitherto since it is evident as is noted Num. 26.37 that the sonnes of Ephraim when they were numbred the second time a little before their entrance into Canaan were eight thousand
liers in wait as such men imployed in such services are wont to do under pretence of that service they were then sent about took liberty beyond their commission to make a prey of others too and robbed all that came along that way by them by which means it seems all was discovered as the last words of this verse seem to imply and it was told Abimelech and so Abimelech escaped their hands and now prepared to make open warre against them whence it was that the Shechemites durst not stirre into the fields to gather their vineyards till Gaal came to them as is implyed vers 27. Vers 26. And Gaal the sonne of Ebed came with his brethren c. Both he and his brethren it seems were captains of great renown and so came now either sent for or voluntarily to be leaders of the Shechemites in their warre against Abimelech Vers 27. And they went out into the fields and gathered their vineyards and trod the grapes c. This it seems before they durst not do for fear of Abimelech but now in the confidence they had in their new captains they did it and withall made merry as the custome was in the time of vintage whence is that Esa 16.10 In the vineyards there shall be no singing neither shall there be shouting the treaders shall tread out no wine in their presses I have made their vintage-shouting to cease And that the rather now because they were in a way of recovering their liberties too and went into the house of their God to wit Baal-Berith vers 4. namely to praise him for that which was done and did eat and drink to wit of their sacrifices and so in their cups cursed Abimelech that is spake evill of him with many railing and reviling speeches Vers 28. And Gaal the sonne of Ebed said who is Abimelech and who is Shechem that we should serve him c. Gaal perceiving the Shechemites in their jollitie to grow very violent against Abimelech he takes this occasion to see if he could at least winne them to put the government of the citie into his hand and to this end he doth first labour to provoke them more and more against Abimelech Who saith he is Abimelech and who is Shechem that we should serve him intimating that being but the sonne of a concubine and withall so unworthy a man as he was there was no reason in the world why so great an honour should have been put upon him But why is that clause added and who is Shechem I answer it is indeed very hard to say what the intent of adding that clause should be and therefore some would have it read and what is Shechem understanding by Shechem the citie it self and thereupon concluding that this is spoken to imply that such an honourable and ancient and glorious city as Shechem was too good to be in subjection to such a worthlesse man as Abimelech was as if he should have said if you compare together what Abimelech is and what your city Shechem is you will find cause enough to disdain to be in subjection to him but the words being according to our translation And who is Shechem it cannot be meant of the city and therefore the most probable exposition that can be given of them is this that it is Shechem the sonne of Hamor who was so many hundred years ago the Lord of this city Gen. 34.2 of whom Gaal here speaks and that by disavowing and disclaming any title which from him any of his posterity could pretend for having any dominion over them he doth by consequence strongly imply that much lesse was was there any reason why Abimelech should exalt himself over them Who is Abimelech yea indeed who is Shechem as if he should have said if Shechems posterity should challenge any dominion over us we should slight and abhorre their challenge for what have we to do with Shechem being as we are a free city a free people planted here by the Lords own hand and therefore not subject to any soveraigne power but the Lords onely who hath seated us here and why should Abimelech then think to Lord it over us Is not he the sonne of Jerubbaal and Zebul his officer As if he should have said I know the most that can be said for him to wit that he was the sonne of Jerubbaal who Judged Israel and delivered them from the hand of the Midianites But what is that to give him a title to the kingdome which his father refused or why might not the other sonnes of Gideon whom he slew have challenged the crown more justly then he And besides the very name of Jerubbaal may put you in mind what an enemy he was to Baal the God whom with one consent we worship and serve and what cause have you then to serve his sonne Besides you do not indeed serve him but his man Zebul for that is implyed in those words and Zebul his officer so that of a free city you are plunged into a miserable slavery made to stoop to every domineering officer whom this sonne of a concubine shall set over you and thus by this particular glance at Zebul which implyes their folly in putting any confidence in him who was Abimelechs sworn servant he no doubt laboured to wring him out of the peoples favour that he might wind himself into that place which he held of being governour over the city Serve the men of Hamor the father of Shechem for â—â—y should we serve him Some conceive that Gaal here pretends at least that he and his brethren were descended of Hamor the ancient lord of Shechem and so thereupon perswades them that if they would have a lord to govern them they should rather chuse him or some of his family But first it is altogether improbable that Gaal and his brethren were of that cursed race of the Canaanites and secondly if he were it is no way likely that he could hope that they would admit of one of those nations whom they had driven out of their possessions to rule over them It is therefore farre more probable that Gaal spake this by way of deriding the soveraignty of Abimelech Serve saith he the men of Hamor the father of Shechem for why should we serve him as if he should have said if you long to give away your liberty and to be in bondage you shall do better to call in the old lords of this soyl and to serve them then to serve this upstart Abimelech in whom there is nothing worth the least respect Vers 29. And he said to Abimelech Increase thine army and come out To shew the Shechemites how little reckoning he made of the greatest power that Abimelech could raise against him as men in their cups are wont to do in a boasting insulting manner he cries out to Abimelech being absent as if he had been present Increase thine army and come out that is Come Abimelech muster all the forces thou canst possibly
former verse it is said they went up though in after times the Ark was a long while out of the Tabernacle yet in those dayes it was there in the house of God in Shiloh Vers 28. And Phinehas the sonne of Eleazar the sonne of Aaron stood before it in those dayes That is ministred before the Lord in the priests office Deut. 10.8 The Lord separated the tribe of Levi to bear the Ark of the covenant of the Lord to stand before the Lord and to minister unto him and enquired of the Lord by Urim and Thummim before the Ark in the behalf of the people And hereby it appears that this story of Israels warre with Benjamin did not fall out after Samsons death according as it is here set down in order of the Historie but long before for had Phinehas lived after Samson he had been well nigh foure hundred years old whereas in this time it was a rare thing to live till fourescore years Psal 90.10 The dayes of our years are threescore years and ten and if by reason of strength they be fourescore years yet is their strength labour and sorrow for it is soon cut off and we flie away Vers 29. And Israel set liers in wait round about Gibeah c. Though the last time the Israelites enquired of the Lord what they should do God had assured them that they should prevail against the Benjamites Go up for to morrow I will deliver them into thy hand yet were they never a whit lesse carefull to trie if by policie they could get any advantage against them and as may be gathered by severall passages in the following part of the chapter though the relation be somewhat intricate the course which they took seems to be this they divided their army into three parts one part was laid in ambush in the meadows of Gibeah vers 33. the other part was sent against Gibeah who were presently to flie before the Benjamites that they might draw them farre off from the citie vers 30 31. and the third was to stay in Baaltamar and to renew the battel when the Benjamites came thither pursuing the Israelites that fled before them Vers 30. And the children of Israel went up against the children of Benjamin c. That is that part of their army that was to make an assault upon the Benjamites and then presently to give back and flie See the foregoing note Vers 31. In the high wayes in which one goeth up to the house of God and the other in Gibeah in the field This surely was another Gibeah called Gibeah in the field to distinguish it from that Gibeah against which the Israelites now warred which stood on a hill happely it is the same which is called Gaba Josh 18.24 Vers 33. And all the men of Israel rose up out of their place and put themselves in array at Baal-tamar That is the main body of the army which stayed in that place to receive the Benjamites when they should follow on in the pursuit of the flying Israelites See the note vers 19. Vers 34. And there came against Gibeah ten thousand chosen men out of all Israel c. These ten thousand were I conceive the liers in wait mentioned vers 33. but yet that which follows and the battel was sore but they knew not that evil was near them must be meant of the battel betwixt the Israelites that set themselves in array in Baal-tamar vers 33. and the Benjamites that were fallen upon them as they came pursuing the Israelites who did purposely flie before them for these Benjamites they were that knew not that evil was near them but fought courageously till afterward they saw the smoke of the citie arise and then they fled before the Israelites as it is afterward more particularly described vers 38 c. Vers 35. And the Lord smote Benjamin before Israel Though they used now a stratagem which they used not before yet it was not thence that they prevailed but because the Lord was at peace with them and gave them the victorie And the children of Israel destroyed of the Benjamites that day twenty and five thousand and an hundred men To wit eighteen thousand in the fight vers 44. And there fell of Benjamin eighteen thousand men and five thousand which they gleaned in the high-wayes as they found them in the pursuit scattered here and there vers 45. and two thousand which they slew at Gidom vers 45. and the odde hundred which is not expressed in the particulars was slain it seems some in one place and some in another Vers 41. And when the men of Israel turned again the men of Benjamin were amazed This is added to clear that which was said vers 40. to wit how the Benjamites came to look back and see the flame of the citie the reason was that they were amazed to see the flying Israelites on a sudden turn head and renew the battel with such courage and violence and thereupon looking behind them saw their citie was taken and set on fire Vers 46. So that all which fell that day of Benjamin were twenty and five thousand c. There fell that day twenty five thousand one hundred See vers 35. And the children of Israel destroyed of the Benjamites that day twenty and five thousand and an hundred men but here the great number is onely expressed Vers 48. And the men of Israel turned again upon the children of Benjamin c. That is having slain all the Benjamites that were in arms for the defence of Gibeah together with all the inhabitants of the citie they then addressed themselves to take vengeance on the rest of the tribe of Benjamin because they also had a hand in the sending out men for the defence of Gibeah and herein proceeded with such fury and rage that they utterly destroyed both in town and citie where ever they came all that came to hand both man and beast that is they spared neither women nor children nor any living thing that came in their way and this they did either as judging that they were bound to deal with them as with those that were anathematized or devoted to destruction according to the direction which was given by the Lord concerning any citie that should set up idolatrie amongst them Deut. 13.15 16. Then thou shalt enquire and make search and ask diligently and behold if it be true and the thing certain that such abomination is wrought among you thou shalt surely smite the inhabitants of that city with the edge of the sword destroy it utterly and all that is therein and the cattel thereof with the edge of the sword or rather onely out of the fury and rage wherewith they were transported partly because it was such a horribe villanie which the Benjamites had undertaken to defend and partly because so many thousands of their own tribes had perished in this warre against the Benjamites concerning which see what is further noted in the
publickly by being one of the mourners bear witnesse of Abners worth whom in his rage he had slain Concerning the custome of renting their clothes see the note Gen. 37.29 Vers 33. And the king lamented over Abner and said died Abner as a fool dieth That is he died not as a fool dieth his hands were not bound c. the meaning is that he died not as a weak and cowardly man that is taken in warre and led captive his hands being bound or as a malefactor that is cast into prison and bound in fetters no saith he he that slew him had he done it in open fight he should have found that his hands were not bound c. but he was slain as the valiantest man in the world might have been slain to wit treacherously by one that pretended peace and smote him unawares Perhaps this was the elegie which David composed to be sung at Abners funerall Vers 35. And when all the people came to cause David to eat meat c. By these words is intimated that there was a solemn feast at the funerall of Abner where all the people that is the guests invited or some in the name of all seeing or hearing that the king refused to eat laboured to perswade him to eat till with such earnestnesse he protested to the contrary and indeed that it was a custome amongst Gods people in the time of the law to have feasts at their funeralls either thereby to allay their grief or to testifie their hope concerning the good estate of their deceased friends may be gathered from other places For thence are those expressions Jer. 16.7 8. Neither shall men tear themselves for them in mourning to comfort them for the dead neither shall men give them the cup of consolation to drink for their father or for their mother Thou shalt not also go into the house of feasting to sit with them to eat and to drink and Ezek. 24.17 Forbear to cry and make no mourning for the dead bind the tire of thine head upon thee and put on thy shoes upon thy feet and cover not thy lips and eat not the bread of men As for Davids oath when he replyed that he would not eat So do God to me and more also see the note Ruth 1.17 Vers 36. As whatsoever the king did pleased all the people This is referred by some Expositours to this particular of Davids ordering the funerall of Abner that whatsoever the king did herein pleased the people but yet it may also be understood more generally to wit that the king was so highly esteemed and beloved of the people that they were still inclinable to approve of any thing that he did Vers 39. And I am this day weak though anointed king and these men the sonnes of Zeruiah be too hard for me c. By alledging the power of Joab and Abishai and the unsettlednesse of his estate in the kingdome for the present he laboureth to excuse himself for not punishing Joab for this fact of his according to the law Indeed by many things related both of Joab and Abner it appears that these that were generals over the men of warre were very potent But why then did not David execute justice upon Joab afterward when he was established in his throne Doubtlesse it was an infirmitie in David and before his death it seems he repented of his errour which that charge of his to Solomon may probably imply 1. Kings 2.5 6. Moreover thou knowest also what Joab the sonne of Zeruiah did to me and what he did to the two captains of the host of Israel unto Abner the sonne of Ner and unto Amasa the sonne of Jether whom he slew and shed the bloud of warre in peace and put the bloud of warre upon his girdle that was about his loins and in his shoes that were on his feet Do therefore according to thy wisdome and let not his hoar head go down to the grave in peace CHAP. IIII. Vers 1. ANd when Sauls sonne heard that Abner was dead in Hebron his hands were feeble c. That is he was so dismayed and discouraged Abner being slain on whom he wholly relyed that there was no power in him to do any thing for himself the like phrase we have Ezra 4.4 And the people of the land weakened the hands of the people of Judah and troubled them in building and Neh. 6.9 They all made us afraid saying Their hands shall be weakened from the work that it be not done Now therefore O God strengthen my hands Yea and thus it was too with all the tribes of Israel as it follows in the next words and all Israel were troubled to wit because they had opposed David and now their generall on whose counsell and power they had hitherto stayed themselves was taken away yea and that when he went about to yield himself to David and further his title to the crown So that should they go forward in that resolution of revolting from Ishbosheth to David they suspected they should find no more favour then Abner had found Vers 2. For Beeroth also was reckoned to Benjamin c. This is added to shew why Rimmon the father of the two forenamed captains is called a Beerothite to wit because he belonged to Beeroth a city in Benjamin Josh 18.25 For though they dwelt not indeed at present in Beeroth but sojourned in Gittam another town in Benjamin Neh. 11.33 yet that was because the Beerothites fled to Gittam and were sojourners there to wit when Saul and his sonnes were slain leaving Beeroth to the Philistines who came and dwelt in it 1. Sam. 31.7 and so still they were called Beerothites after the place of their former habitation and lived but as sojourners in Gittam amongst their brethren the children of Benjamin Vers 4. And Jonathan Sauls sonne had a sonne that was lame on his feet c. This is here inserted to imply what it was that did chiefly encourage these men to murder Ishbosheth to wit because he being taken away there would be no legitimate issue of the royall stock of Saul left but onely Mephibosheth who being but a child of twelve years of age and withall lame in his feet was altogether unfit to succeed in the kingdome whence they inferre first how advantagious this their intended fact would be unto David secondly how likely they were to be highly rewarded by him and thirdly how safely they might do it because there would be none left of Sauls house to revenge the death of Ishbosheth And his name was Mephibosheth He is also called Meribbaal 1. Chron. 8.34 So Jerubbaal Judges 6.22 is called Jerubesheth 2. Sam. 11.21 and Ishbaal 1. Chron. 8.33 is the same Ishbosheth whom Abner now made king over Israel Some think that in detestation of the heathen idols the Hebrews were wont many times to leave out the word Baal and to put in the room of it this word bosheth or besheth which signifieth a shamefull or
was confidently perswaded and did indeed rightly foresee that this counsel of Hushai would be the cause of their ruine that David by this advantage of time gained through Absaloms delay would so strengthen himself that he would put his sonne to the worse when they came to fight it out in the field and then he knew that David would be revenged on him for his treachery and even so Judas having betraid Christ despairing of mercy hanged himself Vers 24. Then David came to Mahanaim A place of strength beyond Jordan in the tribe of Gad where Ishbosheth sought to strengthen himself when he stood for the kingdome chap. 2.8 Abner the sonne of Ner captain of Sauls host took Ishbosheth Sauls sonne and brought him to Mahanaim And Absalom passed over Jordan he and all the men of Israel with him Not immediately after David was passed over for Absalom stayed till he had gathered a mighty army of the people to him as Hushai had counselled vers 11. and to intimate this it is here said that he went over he and all the men of Israel with him and so by this means David had time too to gather a great army together of those that were faithfull to him and to his crown Vers 25. Which Amasa was a mans sonne whose name was Ithra an Israelite that went in to Abigail c. Here we are told who were the parents of Amasa that was now the Generall of Absaloms army to wit that Ithra was his father and Abigail the sister of Zeruiah his mother In the â— Chron. 2.17 this Ithra is called Jether the Ishmaelite And Abigail bare Amasa and the father of Amasa was Jether the Ishmaelite it seems therefore that he was either an Ishmaelite by birth but an Israelite by profession and habitation and that because he became a proselite and so joyned himself to the people of God or else rather he was an Israelite by descent and was onely called Ithra or Jether the Ishmaelite because he had lived among the Ishmaelites as severall others upon the same ground were called Hittites and Gittites c. nor can there indeed be any probable reason conceived why this should be so particularly expressed here that he was an Israelite but onely this that it was to intimate that however he was indeed generally called Ithra or Jether the Ishmaelite yet he was indeed of the stock of Israel as others were as for his mother Abigail of whom Ithra begat this Amasa but not in lawfull marriage for so much the words seem to import that he went in to Abigail it is said here that she was the daughter of Nahash sister to Zeruiah Joabs mother now because it is evident 1. Chron 2.16 17. that both this Abigail the mother of Amasa and Zeruiah the mother of Joab were the daughters of Jesse and sisters of David so that Joab and Amasa were cousin-germans and David was uncle to them both either Jesse the father of David Zeruiah and Abigail was also called Nahash or rather this Nahash was the wife of Jesse the mother of Abigail Vers 27. And it came to passe when David was come to Mahanaim that Shobi the sonne of Nahash of Rabbah c. Three chief men are here recorded that brought in store of provision to David when he was in the wildernesse the first is Shobi the sonne of Nahash of Rabbah the most generall and probable opinion is that this Shobi was a second brother to Hanun the sonne of Nahash chap. 10.2 whom David for his fathers sake established in the kingdome after Hanuns overthrow in thankfull remembrance whereof he relieved David now in this his extremitie the second is Machir the sonne of Ammiel of Lo-debar now considering that he was guardian to Mephibosheth and had secretly kept him in his house when David came to the crown chap. 9.4 not knowing then how David might deal with him because he was of the house of Saul it may well be that when he came to see afterwards that contrary to what he had feared David did so much good to Mephibosheth the grandchild of his deadly enemy this made Machir highly to esteem of David for ever after and so consequently the readier to commiserate him now in this time of his troubles and to bring him relief the third was Barzillai the Gileadite of whom much more is spoken afterwards in the nineteenth chapter CHAP. XVIII Vers 2. ANd the king said unto the people I will surely go forth with you my self also Thus David would intimate to the people that he was willing to hazard himself in the battel together with them but yet we may well think that one main thing that made him so earnestly to resolve that he would go in person amongst them to the battel was that he hoped by his presence to help forward the saving of Absaloms life Vers 3. But now thou art worth ten thousand of us c. Their meaning is that the common-wealth would receive more dammage and the enemy more advantage in their designes by his death then if ten thousand of them were slain and therefore they adde Therefore now it is better that thou succour us out of the citie that is Mahanaim to wit first by praying for them secondly by sending forth to them provision and new supplies as occasion served and thirdly by receiving them into the citie if they should be put to flight Vers 5. Deal gently for my sake with the young man even with Absalom That is though he hath deserved to have no favour shewed him yet deal favourably with him for my sake Davids forces were fewer then Absaloms and yet trusting in the justnesse of his cause but especially in the mercy and faithfulnesse of God we see with what confidence David speaks of the successe of the battel as not doubting of victory he onely gives order to his souldiers to deal gently with Absalom nor is it any wonder that David should be thus tender over him that sought to deprive him of his kingdome and life for first he was a loving yea and over indulgent father secondly it could not but be grievous to him to think that he should die in his sinne thirdly his own conscience gave him that he was raised up as an instrument to punish his sinne in the matter of Uriah and so his severity against himself might render him the more gentle towards him and fourthly he considered the folly and rashnesse of youth and that when he came to more years he might see his folly and this therefore he intimates to his captains that he might move them to pitie for he saith not deal gently with my sonne Absalom but deal gently with the young man even with Absalom Vers 6. And the battel was in the wood of Ephraim That is it was near unto the wood the battel was certainly fought in the tribe of Manasseh without Jordan whereas Ephraims portion was within Jordan but the place was called the wood of Ephraim either
for the pillar which Absalom here reared up that the memory of his name might thereby be preserved unto posterity it is very probably conceived by some Expositours that it was some monument such as were the Egyptian pyramids which he intended to be the place of his buriall and that upon the relation of his ignoble buriall in the foregoing verse to wit that he was cast into a pit and had a heap of stones thrown upon him this is presently inserted concerning the goodly sepulchral monument which he had provided for himself to shew how he was crossed in his expectation For he said I have no sonne to keep my name in remembrance Hereby it appears that God had before this time deprived him of his three sonnes mentioned chap. 14.27 not judging him worthy of sonnes that would not stoop to honour his own father and that had murthered his own brother and withall hereby God provided for the more peaceable advancing of Solomon to the throne after Davids decease Vers 22. Then said Ahimaaz the son of Zadok yet again to Joab But howsoever let me I pray thee also run after Cushi He pressed again for libertie to go after Cushi as hoping to out-run him and having be-thought himself that he might acquaint David with the good tidings of the victory though he suppressed that particular concerning the death of Absalom Vers 23. Then Ahimaaz ran by the way of the plain and over-ran Cushi Whereas Cushi ran the nearest way which was hilly and mountainous Ahimaaz chose to go a further way by the way of the plain and so by the advantage of the way he out-ran Cushi and came first to David Vers 24. And David sate between the two gates c. That is at the entring in of the citie Mahanaim waiting to heare tidings from the army that was gone forth against Absalom It seems that the gates of cities were in those times built as they are now with high towers and so stronger and thicker then other parts of the wall and therefore had two gates one inward toward the citie and another outward toward the suburbs and between these two gates it was that David now sate Vers 25. And the king said If he be alone there is tidings in his mouth That is if there were many coming together we might well fear they fled from the face of the enemy but if there be but one alone doubtlesse it is a messenger that is sent with some tidings Vers 27. And the king said He is a good man and cometh with good tidings David inferres that if it were Ahimaaz that was coming he doubtlesse brought good tidings because he was a good man whereof there may be two reasons conceived First that being a good man he was not likely to be the first in flying away and therefore it was not likely he fled from the enemy but rather he came with tidâ—ngs and secondly that being a good man he was the more likely to be desirous to bring good tidings to the king or had used to bring him good tidings Vers 33. And the king was much moved and went up to the chamber over the gate See the note above vers 5. partly as apprehending the misery of Absaloms dying in his sinne and partly as remembring that his sinne in the matter of Uriah was now punished in the death of this his ungracious sonne he felt his passions breaking out so violently that not being able to go home to his own house and being withall doubtles ashamed that his passion should be seen he was glad to run up to the chamber over the gate where he was sitting when he heard the tidings there in secret to poure out his sorrow nor was he able to suppresse his passions â—o long but as he went up as it follows in the next words he brake out into a bitter lamentation O my sonne Absalom my sonne my sonne Absalom would God I had died for thee c. Because he feared his everlasting perdition he wished that he had died rather then Absalom CHAP. XIX Vers 3. ANd the people gat them by stealth that day into the citie as people being ashamed steal away when they flee in battel That is in stead of entring the citie in a triumphant manner as souldiers are wont to do that return with victory from the battel they scattered themselves asunder and stole secretly into the citie as if they had fled in the battel and as ashamed of their cowardise were now loth that any body should see them Vers 4. But the king covered his face c. See the note chap. 15.30 Vers 5 And Joab came into the house to the king and said Thou hast shamed this day the faces of all thy servants c. Joab saw that there was some danger lest the hearts of Davids friends and servants should be alienated from him by his carrying of himself so disrespectfully to those that had hazarded their lives for him and he perceived too that his passions were so violent that there was no way to winne him to withstand them unlesse he spake that which might startle him and scare him and hence it was that he spake so roughly and sharply to David more roughly indeed then otherwise it had been fit for a subject to speak to his sovereigne Vers 7. Now therefore arise go forth and speak comfortably unto thy servants c. This Joab advised David to do that he might prevent the alienating of his servants affections from him and perhaps too because the addressing of himself to the affairs of his kingdome would be the best means to allay his passions and indeed after that he came forth and sat in the gate we heare no more of his violent weeping and wailing Vers 9. And all the people were at strife throughout all the tribes of Israel c. That is throughout all the ten tribes of the Israelites the people began to blame one another for siding with Absalom in his insurrrection against his father and to call upon their Elders and Officers to go and submit themselves to him and to fetch him back again into the land of Israel to the citie of Jerusalem that he might be reestablished in the throne to reigne over them again as he had done Vers 10. And Absalom whom we anointed over us is dead in battel c. This is another argument wherewith the Israelites perswaded one another to submit themselves again to David and it is as if they had said we see that God was against us in that attempt of ours to make Absalom king and why do we then still stand it out and not go in and seek reconciliation with our king whom we have wronged Vers 11. And king David sent to Zadok and to Abiathar the priests saying Speak unto the Elders of Judah c. The men of Judah had been the first and chief in siding with Absalom and had delivered up to him the citie of Jerusalem and the strong fort of
Sion and being therefore conscious to themselves of much ingratitude against their sovereigne and fearing withall his just displeasure against them they durst not think of going forth to meet him David therefore by the priests who had stayed all this while in Jerusalem sends them word how ready he was to pardon and forget all that was past Why are you the last to bring the king back to his house and assures them that his affection to them was singular as being his brethren of the same tribe with himself Ye are my brethren ye are my bones and my flesh and acquainting them what he had heard concerning the resolution of the other tribes warns them to take heed that they were not the last in fetching home their king that had cause to be the first and thus was David a notable type of Christ who doth also fetch in rebels to God by proclaiming the tidings of mercy to them the terrours of the Law may scare sinners and make them desire if it were possible to runne away from God but it is the tender of grace in the Gospel that makes them come in and submit themselues Vers 13. And say ye to Amasa Art thou not of my bone and of my flesh c. David doubting that Amasa despairing of the pardon of his offence might draw from him a great part of the strength of Israel now under his command he sent particularly to him both to assure him that he was ready to receive him into his favour again and to give him the respect of a near kinsman for he was indeed his sisters sonne 1. Chron. 2.16 17. and also to proffer him the place of captain of the host the place which Absalom had given him and which Joab now enjoyed and had long since purchased by his valour 1. Chron. 11.6 God do so to me and more also if thou be not captain of the host before me continually in the room of Joab and thus did David seek both to satisfie Amasa and winne him to come in and withall to weaken the excessive power of Joab who had alwayes carried himself too too insolently towards him and had now lately much provoked him both by slaying Absalom against his expresse command and speaking so roughly and rudely to him when he was in heavinesse lamenting his death Vers 14. And he bowed the heart of all the men of Judah even as the heart of one man c. Some understand this of Amasa that upon this promise made to him by David he presently inclined the hearts of all the men of Judah to David so that unanimously they sent to the king their desire that he should return to Jerusalem again and the tender of their fealtie and alleageance to him as in former times but I rather think with others that this is spoken of David and that it is mentioned as the happy effect of this his wise and gentle carriage of himself both towards the men of Judah in generall and Amasa in particular namely that herewith he bowed the heart of all the men of Judah to desire unanimously to settle him again in the throne it might have cost a great deal of bloud to have subdued them by force but by these tenders of grace he bowed their hearts to him even according to his own desire Vers 17. And they went over Jordan before the king That is before the king came over to wit to meet him there on the other side and to fetch him over Vers 20. I am come the first this day of all the house of Joseph to go down to meet my Lord the king It may be justly questioned why Shimei who was of the tribe of Benjamin chap. 16.5 should here say I am come the first this day of all the house of Joseph but to this two answers may be given which have good evidence of reason in them to omit others that are not so satisfactory as these are to wit first that hereby is meant that he was the first of all the tribes of Israel that came to the king as considered apart from the tribe of Judah the Scripture is wont ordinarily to divide the tribes into Judah and Israel and the tribes of Israel so reckoned a part from Judah are usually called Ephraim because that was the chief of those tribes as Esa 7.2 Syria is confederate with Ephraim and the house of Joseph Psal 80.1 Give eare O shepherd of Israel thou that leadest Joseph like a flock and Zach. 10.6 I will strengthen the house of Judah and I will save the house of Joseph and so here in the same regard all the tribes of Israel as distinguished from Judah are comprehended under these words the house of Joseph or secondly that hereby is meant that he was come before any of the house of Joseph I am come the first this day of all the house of Joseph that is I am come before any of the tribes of Israel and because indeed where Judah and Israel or the house of Judah are distinguished in the Scriptures Benjamin is usually reckoned with Judah therefore many Expositours do rather approve of this last resolution of this doubt Vers 22. And David said What have I to do with you ye sonnes of Zeruiah that ye should this day be adversaries unto me That is that you should advise me to that which may prove so exceeding prejudiciall to me my adversaries could not wish me more hurt then this which you advise may bring upon me For do not I know that I am this day king over Israel That is am I not this day reestablished again in my kingdome which I had in a manner lost and would it be convenient to damp the joy of this day with shedding bloud or would it be safe to beat off them that begin now to submit themselves and to endanger my yet unsettled estate by shewing such severitie to him that first stooped and acknowledged his fault and should not Gods mercy in restoring me to my kingdome induce me to shew mercy to others Vers 23. Therefore the king said unto Shimei Thou shalt not die and the king sware unto him Yet at his death he gave Solomon charge to put him to death 1. kings 2.9 his hoar head bring thou down to the grave with bloud as perswading himself happely that therein he should not break his oath first because he sware onely for himself that he would not put him to death I sware to him by the Lord saying I will not put thee to death secondly because he did not as it may seem absolutely enjoyn his sonne to put him to death for this fact but to take some other occasion to do it for so much those words seem to imply which there he useth thou art a wise man and knowest what thou oughtest to do unto him namely that if he watched and observed him well his malice and wickednesse would break forth and give occasion enough in somewhat or other to proceed against him
upon his sonnes an austere rule of civilitie Jer. 35.6 that they should drink no wine nor build houses nor sow seed nor plant vineyards nor have any but should all their dayes dwell in tents and that as is most probable the better to preserve them from being corrupted with the growing luxury of those times and to inure them beforehand to hardnesse that they might be the better able to bear the misery which he foresaw the sinnes of the people would bring upon them It seems he was a man of great note especially for his piety in these times and therefore Jehu the rather desired to be countenanced by him and to have his approbation of his zealous proceedings whence it was that he took him into his chariot and carried him to Samaria onely first he questioned him whether he did from his heart approve of his proceedings or no Is thine heart right as my heart is with thy heart that is Is thy heart faithfull towards me as mine is towards thee Vers 19. But Jehu did it in subtilty to the intent that he might destroy the worshippers of Baal When Jehu had slain Ahab and all his posterity who had alwayes been the great promoter and supporter of the Baalites it is likely that in all places they began to shift for themselves and to hide their heads as fearing what he would do to them because therefore it would have been then hard to have any way surprized them severally and because withall the taking of any open way of violence against them might have caused some sedition in the kingdome he thought it the wisest way thus to catch them in a snare altogether by pretending for Baal and proclaiming a solemn assembly for his service but how farre this blemished his zeal against that horrible idolatry we may judge by that rule of the Apostle that we may not do evil that good may come of it Rom. 3.8 Vers 23. Search and look that there be here with you none of the servants of the Lord. This Jehu spake as pretending no doubt that he would not have the worship of Baal prophaned by the presence of any that were not cordiall to his service but withall intending to save them from the sword what ever they might deserve if curiosity perchance should have drawn any of them thither Vers 25. And it came to passe assoon as he had made an end of offering the burnt offering c. That is assoon as the chief priest of Baal had made an end of their sacrifice which they had undertaken by Jehues encouragement so long it seems Jehu deferred the execution that if they were not all yet come thither he might be the surer to have them all there ere the souldiers were let in upon them And went to the city of the house of Baal Many Expositours take this indefinitely to wit that the guard and the captains went into every city where there was any temple dedicated to Baal and beat down the temples and destroyed the images whence they say that is added vers 28. Thus Jehu destroyed Baal out of Israel But me thinks the words seem here rather to imply their going first to some citie near Samaria which was particularly dedicated to Baal where was Baals chief temple of which I conceive that is spoken vers 27. that they brake down the house of Baal and made it a draught-house unto this day for it is not probable that every house of Baal thoroughout the kingdome was turned into a jakes but onely his chiefe temple thereby to expresse their detestation of that idolatry wherewith the kingdome of Israel had been defiled Vers 30. And the Lord said unto Jehu c. To wit by some prophet that he sent unto him perhaps Elisha or the young prophet that was sent to anoint him though Jehu continued in the idolatry of Jeroboam yet because the suppressing of the idol-worship of Baal and the rooting out of Ahabs posterity was in it self a good service God promised here that kingdome to his heirs unto the fourth generation which was accomplished in the mediate succession of Jehoahaz and Jehoash and Jeroboam and Zachariah chap. 13.1 and chap. 14.16 and vers 29. Vers 32. In those dayes the Lord began to cut Israel short c. That is to abate their power and to make sore havock amongst the people for so this is explained in the next words And Hazael smote them in all the coasts of Israel and then no doubt did he exercise those inhumane cruelties upon the Israelites of which Elisha had foretold him chap. 8.12 I know the evil that thou wilt do unto the children of Israel their strong holds wilt thou set on fire and their young men wilt thou slay with the sword and wilt dash their children and rip up their women with child Vers 36. And the time that Jehu reigned over Israel in Samaria was twenty and eight years Whereof six years Athaliah reigned in Judah and Jehoash the sonne of Ahaziah the remaining two and twenty yeares CHAP. XI Vers 1. ANd when Athaliah the mother of Ahaziah saw that her sonne was dead she arose and destroyed all the seed royall That is all the princes of the bloud royall that were left Joram had killed his six younger brethren the sonnes of Jehoshaphat immediately upon the death of his father 2 Chron. 21.2 4. after that all his own sonnes save onely Ahaziah the youngest who succeeded him in the throne were either slain or carried away by the Philistines and Arabians 2. Chron. 22.1 again after that fourty two princes of the royall bloud Jehu had slain chap. 10.13 14. so that it may seem there were not many of the seed royall left Athaliah therefore that happily was left by her sonne Ahaziah to govern the kingdome when he went to help Joram in his warre taking this advantage of the ruines of this royall family did forthwith lay hold upon those few of the princes of the bloud that were left and slew them that so she might occupy the royall throne her self and so settle the worship of Baal in the kingdome of Judah which to her grief she saw was now rooted out by Jehu in the kingdome of Israel If these princes whom she slew had been onely the grandchildren of Jehoshaphat by some of his other sonnes and not by her husband Joram or had they been her husbands children by some other wives this fact had been the lesse to be wondered at but by the saving of her own sonnes sonne out of her hands to wit Joash the sonne of Ahaziah it is manifest that she spared not her own children and this indeed is most strange that she should be so unnaturall especially if we consider also that under the title of being protectour to her young grandchild Joash she might with more ease and safety have done what she list in the kingdome and so have made better use of his life then of his death but for this it may be answered first
14. And Hezekiah went up into the house of the Lord and spread it before the Lord. That is he spread Sennacheribs letter before the altar the signe of Gods presence amongst them and this he did partly to quicken his own spirit and to strengthen his own faith in prayer by the sight of that blasphemous writing and partly by that outward signe to imply what he desired of God namely that God would take notice of and revenge the horrible blasphemies of that daring wretch against his great and glorious name Vers 16. And heare the words of Sennacherib which hath sent him to reproch the living God That is the messenger that brought his letter Vers 21 This is the word that the Lord hath spoken concerning him The virgin the daughter of Sion hath despised thee c. That is the inhabitants of Sion Jerusalem shall laugh thee to scorn The people inhabiting any citie or countrey are in the Scripture usually called the daughter of that citie or countrey Psal 45.12 And the daughter of Tyre shall be there with a gift Psal 137.8 O daughter of Babylon who art to be destroyed because they have been bred born and nourished theâ—e and have lived under the defence government thereof and ought to be faithfull and obedient to the government under which they live whence naturally all nations are wont to stile their countrey their mother 2. Sam. 20.19 Thou seekest to destroy a citie and a mother in Israel and they are called the virgin daughter of Sion not so much because they were not now defiled with idolatry which is spirituall fornication for even heathen people are so called Isa 47.1 Come down and sit in the dust O virgin-daughter of Babylon sit on the ground there is no throne O daughter of the Caldeans Jer. 46.11 Go up into Gilead and take balme O virgin the daughter of Egypt and where had been grosser idolatry then amongst the inhabitants of Jerusalem in the dayes of Ahaz nor because she had never yet been subdued and brought under the command of any forrain prince for after they were under the Babylonian command they are still called so Lam. 1 15. the Lord hath troden the virgin the daughter of Judah as in a winepresse and 2.13 What thing shall I liken to thee O daughter of Jerusalem what shall I equall to thee that I may comfort thee O virgin daughter of Sion but rather because of their constant abode in those places for in that regard they might most fitly be resembled to a virgin daughter that lives with her mother tenderly and delicately brought up by her yea perhaps in this place this phrase is used also to imply the weaknesse of Jerusalem at this time Vers 23. By thy messengers thou hast reproched the Lord. By this circumstance doth the Prophet aggravate the insolent pride of Sennacherib that he set his servants to blaspheme the holy name of God With the multitude of my chariots I am come up to the height of the mountains c. That is the strongest places of the kingdome I have subdued and passed through as a conquerour even those that seemed to them most inaccessible and am now come to the sides of Lebanon that is their chief citie and strength the citie Jerusalem and hereby is intimated that nothing could or should stand in the way of his armies that as he had hitherto so he would still subdue the land before him take possession of their forts and castles cut down the tall cedar trees and the choice firre trees that is destroy there Princes Nobles and great men enter the lodgings of his borders and into the forrest of his Carmel that is possesse himself of their frontier towns and all the fruitfull and pleasant places of their countrey even as conquerours in a land subdued are wont to do as they go along what they please themselves Vers 24. I have digged and drunk strange waters and with the sole of my feet have I dried up all the rivers of besieged places That is when I have come in places most destitute of water it hath been no hindrance to me because even there I have digged up strange waters that is fountains waters where never any were seen before on the other side where cities have been environed with great deep waters no sooner have I set my foot there to besiege them but with the multitude of my souldiers I have dried them up Thus he boasts that nothing could be a let to his numerous army and laughs to scorn Hezekiahs policie in cutting of the waters 2. Chron. 32.3 Vers 25. Hast thou not heard long ago how I have done it and of ancient times that I have formed it c. As if the Lord should have said Thou boastest of the conquest of many nations but didst thou never heare that there is a God in heaven that ruleth the world by whose providence and decree all such things are done surely thus it is with thee now have I brought it to passe that thou shouldest be to lay waste fenced cities into ruinous heaps that is that which I before determined I have now by thee brought to passe using thee as my scourge to punish the wickednesse of men and to turn their strong fenced cities into ruinous heaps which agrees with that which the Prophet saith elsewhere Isaiah 10.5 6. O Assyrian the rod of mine anger and the staffe in their hand is mine indignation I will send him against an hypocriticall nation and against the people of my wrath will I give him a charge to take the spoil and to take the prey and to tread them down like the mire in the streets there is indeed another translation of these words which is set in the margin of our Bibles Hast thou not heard how I have made it long ago and formed it of ancient times should I now bring it to be laid waste and fenced cities to be ruinous heaps and according to this translation the meaning may be that God had long ago and of ancient times made and formed the Israelites to be his peculiar people and had planted them in the land of Canaan which he had provided for their inheritance a thing so famously known that Sennacherib must needs have heard of it and that therefore it was not likely that God would now suffer him wholly to lay waste their countrey and to turn their cities into ruinous heaps but the first exposition doth farre best agree with the scope of the Lords upbraiding the pride of Sennacherib in boasting of what he had done to so many nations Vers 26. Therefore their inhabitants were of small power they were dismaied and confounded they were as the grasse of the field c. That is because I gave them up into thy power therefore they were soon and easily destroyed Vers 27. But I know thy abode and thy going out c. That is I know all thy counsels and enterprizes there is nothing thou
thereby he shall cover his face that he see not the ground with his eyes Vers 5. And the army of the Chaldees pursued after the king c. Having by some means received some information of his flight Vers 6. So they took the king and brought him up to the king of Babylon to Riblah c. Though therefore it be said vers 1. that Nebuchadnezzar came against Jerusalem yet it seems he himself stayed at Riblah or at least thither he was retired in the time of the siege that so he might there take care of his own countrey and might supply his army at Jerusalem with men and provision as need required Vers 7. And they slew the sonnes of Zedekiah before his eyes and put out the eyes of Zedekiah c. And then was that prophecy of Ezekiel fulfilled Ezek. 12.13 My net will I spread upon him and he shall be taken in my snare and I will bring him to Babylon to the land of the Chaldeans yet shall he not see it though he shall die there Vers 8. And in the fifth moneth on the seventh day of the moneth c. Zedekiah being brought to Riblah to Nebuchadnezzar in the fourth moneth and there used as abovesaid on the seventh day of the fifth moneth Nebuzar-adan was sent away by the king with a commission to ruine the city and carry away the people who arriving at Jerusalem the tenth day of the moneth did accordingly effect what the king had commanded Jer. 52.12 Now in the fifth moneth in the tenth day of the moneth which was in the nineteenth yeare of Nebuchadnezzars reigne came Nebuzar-adan captain of the guard which served the king of Babylon to Jerusalem and hence is that seeming contradiction between these two places whereas here it is said that it was in the nineteenth yeare of Nebuchadnezzar when these things were done yet Jer. 52.29 it is said that these Jews were carried away to Babylon in the eighteenth of Nebuchadnezzars reigne this is onely because these things were done in the end of the eighteenth and the beginning of the nineteenth of Nebuchadnezzars reigne for with both these years of his reigne did the eleventh of Zedekiahs concurre Vers 9. And he burnt the house of the Lord. To wit about foure hundred and fifty years after it was first built by Solomon Vers 11. Now the rest of the people that were left in the city did Nebuzar-adan captain of the guard carry away c. To wit eight hundred thirty two persons Jer. 52.29 In the eighteenth yeare of Nebuchad-rezzar he carried away captive from Jerusalem eight hundred thirty and two persons Vers 12. But the captain of the guard left of the poore of the land to be vine-dressers and husbandmen Yet about foure or five years after this even these also as it seems were carried away to wit in the three and twentieth yeare of Nebuchad-rezzer Jerem. 52.30 In the three and twentieth yeare of Nebuchad-rezzer Nebuzar-adan captain of the guard carried away of the Jews seven hundred fourty and five persons all the persons were foure thousand and six hundred that so the land might enjoy her Sabbath 2. Chron. 36.20 21. And them that escaped the sword carried he away to Babylon where they were servants to him and his sonnes to fulfill the word of the Lord by the mouth of Jeremiah untill the land had enjoyed her Sabbaths c Vers 13. And the pillars of brasse that were in the house of the Lord and the bases and the brasen sea c. Indeed that these things should be carried into Babylon Jeremiah had beforehand prophesied Jer. 27.21 22. Thus saith the Lord concerning the vessels that remain in the house of the Lord and in the house of the king of Judah and Jerusalem They shall be carried to Babylon c. Vers 17. And the height of one pillar was eighteen cubits c. See the note 1. Kings 7.15 And the captain of the guard took Seraiah the chief priest and Zephaniah the second priest c. Seraiah was the grandchild of Hilkiah who was high priest in Hezekiahs time and father of Jehozadak who was carried into Babylon 1. Chron. 6.14 and Zephaniah called here the second priest concerning which title see the note Numb 3 32. was it seems in great esteem with the king and therefore usually sent by him to Jeremiah Jer. 21.1 and 37.3 now because the priests were alwayes bitter enemies to Jeremiah Jer. 26.7 8. hence we may conceive that both he and all the rest here mentioned were picked out by Nebuzar-adan not for captivity but for the sword because Zedekiah had been much led by their counsels in resisting the king of Babylon contrary to what Jeremiah had commanded them Vers 19. And out of the city he took an officer that was set over the men of warre and five men of them that were in the kings presence c. Jeremiah saith seven Jer. 52.25 he took also an Eunuch which had the charge of the men of warre and seven men of them that were near the kings person adding two more to these here mentioned which were not perhaps of so great note as these five were And threescore men of the people of the land that were found in the city That is of the common people such as it seems were of the richer sort and had most opposed the king of Babylon Vers 22. Over them he made Gedaliah the sonne of Ahikam the sonne of Shaphan ruler Both the favour which Nebuzar-adan shewed to this Gedaliah by Nebuchadnezzars appointment Jer. 40.5 and Jeremiahs making choice to live with him when Nebuzar-adan had taken him out of prison as Nebuchadnezzar had given him order to do and had given him liberty to go with him into Babylon or to stay where he pleased in his own countrey Jer. 39.11 12. and 40.1 6 I say both these make it probable that he was one of them that had followed the advice which the Prophet gave both to Zedekiah and the rest to wit to yield themselves to the Babylonian Jerem. 21.8 9 10. Thus saith the Lord I will set before thee the way of life and the way of death he that abideth in this citie shall die by the sword famine and pestilence but he that goeth out and falleth to the Chaldeans that besiege you he shall live c. and that therefore he was now made provinciall governour of Judea by Nebuchadnezzers command to rule over them that were carried away captive Vers 23. And when all the captains of the armies they and their men heard that the king of Babylon had made Gedaliah governour c. To wit amongst others those that fled out of the citie when Jerusalem was taken vers 4. And Jaazaniah the sonne of a Maachathite Or Jezaniah Jer. 40.8 Vers 25. Ishmael the sonne of Nethaniah the sonne of Elishama of the seed royall came and ten men with him and smote Gedaliah c. This Ishmael as it seems during the siege of Jerusalem
c That is all these families were of the stock of Hananiel Vers 22. And the sonnes of Shechaniah Shemaiah and the sonnes of Shemaiah Hattush and Igeal and Bariah and Neariah and Shaphat six That is the sonnes of Shechaniah were six to wit reckoning his sonne Shemaiah and his five grand-children the sonnes of Shemaiah CHAP. IIII. Vers 1. THe sonnes of Judah Pharez Hezron c. That is the posterity of Judah for onely Pharez was Judahs sonne immediately and Hezron was the sonne of Pharez and Carmi called also Chelubai and Caleb was the sonne of Hezron chap. 2.9 18. and Hur was the sonne of Carmi or Caleb chap. 2.19 and Shobal was the sonne of Caleb the sonne of Hur chap. 2.50 and Reaiah or Haroe chap. 2.52 was the sonne of Shobal and because this Shobals posterity were here to be more fully expressed vers 2. therefore in the first verse it is shewen briefly how he was lineally descended from Judah from hence unto the tenth chapter the families of all the severall tribes are expressed besides Zebulon and Dan and Dan some say is omitted because there was but one family of that tribe to wit the family of Hushim Gen. 46.23 But why the genealogies of these two tribes are omitted I conceive we cannot certainly say yet see what is noted afterwards chap. 7.6 Vers 3. And these were of the father of Etam c. It is not expressed who was this father of Etam that is this father of the inhabitants of Etam onely by the last words of the fourth verse it is clear that both he and his sonnes were of the posterity of Hur and perhaps by Shobal the sonne of Caleb the sonne of Hur as those were mentioned in the former verses for in the latter end of the fourth verse with reference to that which went before it is said These are the sonnes of Hur the first-born of Ephratah that is the first born of Caleb by his wife Ephratah chap. 2.19 the father of Beth-lehem for he was the grandfather of Salmah who was the father of the inhabitants of Beth-lehem chap. 2.50 51. Vers 5. And Ashur the father of Tekoa had two wives c. This Ashur was the posthumus sonne of Hezron born of his wife Abiah after Hezron was dead chap. 2.24 Vers 8. And Coz begat Anub and Zobebah and the families of Aharhel c. It is not expressed here who was the father of this Coz but by the joyning of these words to those that went before it may seem that he was the sonne of Helah or Ethnan the last mentioned in the former verse and so of the posterity of Ashur Vers 9. And Jabez was more honourable then his brethren c. Jabez is here mentioned as the father of one of the forenamed families of Aharhel Vers 11. And Chelub the brother of Shuah begat Mehir c. This Chelub is as I conceive added as another head of the families of Aharhel mentioned vers 8. Vers 12. These are the men of Recah That is these sonnes of Chelub were the inhabitants of Rechah Vers 13. And the sonnes of Kenaz Othniel c. It is not expressed whose sonne Kenaz was but probably it may be thought by the adding of this to that which went before that he was the sonne of Chelub vers 11. Vers 14. And Meonothai begat Ophrah Who was also as it seems the sonne of Othniel as was also Hathath mentioned in the former verse And Seraiah begat Joab the father of the valley of Charashim c. Or craftsmen which stood in the confines of Judah and Benjamin See Neh. 11.31 35. Vers 15. And the sonnes of Caleb the sonne of Jephunneh c. Who was the sonne of Kenaz or at least of his posterity and therefore called the Kenezite Numb 32.12 Vers 16. And the sonnes of Jehaleleel Ziph and Zipha Tyria and Asareel And Jehaleleel was also it seems the sonne of Kenaz mentioned the last in the foregoing verse Vers 17. And the sonnes of Ezra were Jether c. The sonne as it seems of Asareel And she bare Miriam c. To wit the wife of Ezra Vers 18. And his wife Jehudijah bare Jered c. This was a second wife of Ezra And these are the sonnes of Bithiah the daughter of Pharaoh which Mered took c. The sonnes of Ezra being named here we have next expressed the sonnes of Mered who was one of Ezra's sonnes vers 17. He had it seems also two wives the first Bithiah the daughter of Pharaoh as here it is expressed the second Hodiah the sister of Maham vers 19. and by these Mered had the father of Keilah the Garmite and Eshtemoa the Maachathite vers 19. This I conceive is the plainest exposition of this intricate place Vers 20. And the sonnes of Shimon were Amnon and Rinnah Ben-hanan and Tilon It is not expressed whose sonne this Shimon was onely it is generally thought that he is reckoned as one of Chelubs posterity mentioned vers 11. And the sonnes of Ishi were Zoheth and Ben-zoeth This Ishi was happely the sonne of Filan before mentioned Vers 22. Who had the dominion in Moab c. It seems that in the times when the Moabites were tributaries to the kings of Judah these sonnes of Shelah before mentioned were by their appointment governours in Moab Vers 23. These were the potters and those that dwelt amongst plants and hedges there they dwelt with the king for his work That is of these sonnes of Shelah came also those that were potters and those that dwelt amongst plants and hedges that is those that were gardiners and husbandmen to the kings of Judah Vers 24. The sonnes of Simeon were Nemuel c. Because the tribe of Simeon had their inheritance assigned them within the inheritance of the children of Judah Josh 19.1 therefore is their genealogy here joyned with Judahs Here are but five sonnes of Simeon mentioned whereas Gen. 46.10 there are six mentioned which may be because happely one of them never came to be reckoned as the head of a family yea happely died without issue nor need we be troubled that their names are not the same since the Israelites had usually two or three severall names Vers 31. These were their cities unto the reigne of David Either this is added because there was in the cities of Simeon some alteration in Davids time to wit because one of these cities namely Ziklag having been in the possession of the Philistines was by Achish given to David and thenceforth being a part of the crown land of the kings of Judah it was ordinarily reckoned one of Judahs cities or else onely to expresse that even unto Davids time not excluding the times following they were esteemed the inheritance of Simeon as here is said Yet some understand this clause thus These were their cities unto the reigne of David that is so long as the kingdome of Judah remained in Davids posterity to wit untill the captivity of Babylon Vers 32. And