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
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
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
is said in the foregoing verse it was because the inhabitants did all so obstinately stand it out against the Israelites none of them attempting to procure conditions of peace from them save onely the Gibeonites Vers 20. For it was of the Lord to harden their hearts c. See the note upon Exod. 7.13 Vers 21. And at that time came Joshua and cut off the Anakims from the mountains from Hebron and from Debir c. Concerning these Anakims see what is noted before upon Numb 13.22 where it is also expressely said that the Israelites that were at first sent to search the land of Canaan saw these Anakims about Hebron from whence Joshua did now drive them It is evident that Hebron yea and Debir too or else another city of the same name was formerly taken by Joshua and the Israelites in that their expedition against those five kings that had joyned their forces together to besiege Gibeon as we may see chap. 10.36 37.38 That therefore which is said here that Joshua cut off the Anakims from Hebron from Debir c. must be understood of his cutting them off from the mountains that were about Hebron and Debir It seems that these gyants being a kind of wild salvage men monsters rather then men did chiefly abide in dens and caves that were in the mountains or at least that when Joshua had prevailed in that part of the land and had taken the severall towns and cities there and destroyed the inhabitants many of these monsters had withdrawn themselves to those their fastnesses and strong holds from whence afterwards they brake forth into the countreys adjoyning and so thereupon Joshua went out against them with his forces and cut them off some at one time and some at another from the mountains from Hebron from Debir from Anab that is the mountains adjoyning to those cities and from all the mountains of Judah and from all the mountains of Israel that is the mountains in that portion of the land which fell to the tribe of Judah and indeed from all the mountains throughout the land of Canaan which fell to the rest of the Israelites for Judah by reason of their dignity is often mentioned as distinct from the other tribes and in this regard I conceive this expression is used from all the mountains of Judah and from all the mountains of Israel and not with reference to that division of the land betwixt the kingdome of Judah and the kingdome of Israel in Jeroboams revolt it being most probable that this book was written before that time even before David had cast out the Jebusites out of Jerusalem as may be gathered from that place chap. 15.63 As for the Jebusites the inhabitants of Jerusalem the children of Judah could not drive them out but the Jebusites dwell with the children of Judah at Jerusalem unto this day The greatest difficulty in this place is this that here it is said that Joshua cut off the Anakims from Hebron from Debir c. cities that he had taken before from the inhabitants chap. 10.36 c. and yet afterwards chap. 15.14 it is said that Caleb took Hebron and drove the Anakims thence To this some answer That though Joshua took Hebron and afterwards cut off the Anakims from the mountains about Hebron as it is here said yet in processe of time the inhabitants and especially these Anakims did again seise upon Hebron and possesse it and so were after Joshuas death driven out thence by Caleb for though this be related chap. 15.14 yet that it was not done till after the death of Joshua is evident they say in the first chapter of Judges vers 9. where the same story is again related But because it is evident in the fourteenth chapter of this book vers 12. that Caleb whilest Joshua was yet living desired Hebron and the mountainous countrey about it to be given him for his inheritance as Moses had promised it should be undertaking withall that with Gods help he would drive out the Anakims thence Give me saith he this mountain c. If so be the Lord will be with me then I shall be able to drive them out as the Lord said nor is it probable that ever the Lord suffered the Canaanites to recover one foot of that land out of which Joshua had expelled them till after the death of Joshua when by their sinnes they provoked the Lord against them nor that the valourous Caleb would suffer the Canaanites to roost so long in that place which was given him for his inheritance as till after the death of Joshua therefore I conceive that the truer answer for the resolving of this difficulty is this That it was Caleb that did drive out the Anakims out of the mountains about Hebron as is related chap. 15.14 onely it is here ascribed to Joshua because Joshua was their chief Generall and so it was done under his government and command though it were done by Caleb However the destroying the Anakims throughout the land of Canaan is here particularly recorded that in Gods goodnesse and power in cutting them now off they might see the folly of their forefathers infidelity who were so scared with the sight and report of the formidable stature of these giants that they would not enter the land notwithstanding all that Moses Joshua and Caleb could say to them Vers 22. There was none of the Anakims left in the land of the children of Israel onely in Gaza in Gath c. These were cities of the Philistims whose land was also within the compasse of the promise made to the Israelites Exod. 23.31 And I will set thy bounds from the red sea even unto the sea of the Philistims though because of their sinnes they prevailed not as yet so farre In these cities there were of these Anakims these giants still remaining many years after for Goliath was of Gath see 1. Sam. 17.4 c. and those foure huge giants mentioned 2. Sam. 21.16 c. were all of the Philistims Vers 23. And Joshua took the whole land according to all that the Lord said unto Moses c. That is he vanquished the whole land before mentionâ—d or he is said to have taken the whole land because he had so far subdued it that none of the inhabitants durst take up arms against them or any way molest them so that they might now peaceably make a division of it amongst the tribes though there were some places which the Canaanites had yet in their possession as is largely expressed in the beginning of the 13. chapter yet they durst not stirre against the Israelites and therefore is that clause added in the last words of this chapter and the land rested from warre CHAP. XII Vers 1. NOw these are the kings of the land which the children of Israel smote c. In this chapter there are briefly presented as it were in a table or map the severall countreyes and kings vanquished by Moses Joshua and the
had fought against the former king of Moab and taken all his land out of his hand even unto Arnon which might be the ground of that challenge which the king of the Ammonites made to this land Judg. 11.13 And the king of the children of Ammon answered unto the messengers of Jephthah because Israel took away my land when they came up out of Egypt from Arnon even unto Jabbok and unto Jordan now therefore restore those lands again peaceably For otherwise the Israelites were forbidden to take any part of the Ammonites land away from them Deut. 2.19 And when thou comest nigh to the children of Ammon distresse them not nor meddle with them Vers 26. And from Heshbon unto Ramath-mizpeh c. Called Ramoth in Gilead chap. 20.8 Vers 29. And Moses gave inheritance unto the half tribe of Manasseh See the note upon Num. 32.33 Vers 30. And all the towns of Jair which are in Bashan threescore cities See the note upon Num. 32.41 Vers 31. And half Gilead and Ashtaroth and Edrei cities of the kingdome of Og in Bashan were pertaining unto the children of Machir the sonne of Manasseh See Num. 32.39 Even unto the one half of the children of Machir by their families For Manasseh had onely one sonne to wit Machir whose sonnes had their inheritance half within Jordan and half without Vers 33. But unto the tribe of Levi Moses gave not any inheritance See the note above upon verse 14. CHAP. XIIII Vers 1. WHich Eleazar the Priest and Joshua the sonne of Nun and the heads of the fathers of the tribes of the children of Israel distributed for inheritance unto them Who were chosen by the Lord and expressed by name Num. 34.17 See the note upon that place Vers 2. By lot was their inheritance c. For the manner how this was done see the note upon Num. 26.55 Onely the place where they should have their portion was divided by lot and afterward the quantitie of their severall portions was laid out by Joshua Eleazar and the heads of the tribes according as the tribe was more or fewer in number the first being done by casting of lots to prevent all murmurings and discontents and to make it the more evident that the prophesies both of Jacob and Moses concerning the severall inheritances of the tribes were from God Vers 4. For the children of Joseph were two tribes c. This is added to shew how there were still nine tribes and an half remaining amongst whom the land was to be divided notwithstanding the Levites were not reckoned amongst them See also the note Gen 48.5 Vers 6. Then the children of Judah came unto Joshua in Gilgal and Caleb c. It is evident by this place that they began the division of Canaan in Gilgal though they finished it afterwards in Shiloh chap. 18.1 6. and that because the Tabernacle was at present in Gilgal and it was fit this work should be done in the presence of God both that it might be done the more reverently and religiously and that hereby they might be put in mind that it was the Lord their God that would reach forth unto each tribe the lot which he had assigned for their portion Now when they were met together about this great businesse it is said here that Caleb who is called the sonne of Jephunneh the Kenezite because he was descended from Kenaz of the tribe of Judah 1. Chron. 4.13 15. and to distinguish him from another Caleb who was the sonne of Hezron 1. Chron. 2.18 came to Joshua to demand that portion of the land by way of speciall priviledge which God had long since promised him and because many of his tribe that is of the chief men of his tribe went along with him to wit to countenance him and to further him in his suit both in regard that Caleb was a man of great eminency in their tribe and also that the whole tribe were to be in some sort gainers by this extraordinary portion conferred upon him therefore it is said in the first place that the children of Judah came unto Joshua and then afterwards that Caleb attended thus with the chief elders of Judah propounded to Joshua the businesse about which they came Thou knowest the thing that the Lord said unto Moses the man of God concerning me and thee in Kadesh-barnea It is much questioned by Expositours what the thing is that the Lord said unto Moses concerning Caleb and Ioshua which Caleb here means Some hold that so far as it concerns Caleb it is meant of that particular promise which afterwards he doth plainly expresse vers 9. to wit that Hebron and the land adjoyning should be his inheritance and for Ioshua they say it is meant of some such like particular promise that was then also made to him though it be not expressed in the story as happely that he should succeed Moses in the government of Israel or that he should chuse what city or portion in the land he pleased to be his peculiar inheritance and this they judge the more probable First because it is not likely but that he dealing faithfully in the answer they returned concerning the land which they had searched as well as Caleb the Lord also rewarded him by some speciall promise as well as Caleb and Secondly because it is expressely said chap. 19.50 that according to the word of the Lord they gave him the citie which he asked even Timnath-serah in mount Ephraim Again others hold that the thing here meant that the Lord said to Moses both concerning Caleb and Ioshua is that mentioned Num. 14.30 Doubtlesse ye shall not come into the land concerning which I sware to make you dwell therein save Caleb the sonne of Jephunneh and Joshua the sonne of Nun. But all things considered I conceive it most probable that Caleb spake this indefinitely of every thing which the Lord had spoken to Moses concerning Ioshua and Caleb to wit that he doubted not but Ioshua knew well what God had said to Moses in Kadesh-barnea concerning them both when they returned thither from searching the land and so by affirming this in generall he makes way to the propounding of that particular promise vers 9. which God had made to him that Hebron and the countrey adjoyning should be his inheritance concerning which it was necessary that he should appeal to Joshuas knowledge because there were none else now living that could be witnesses of it and in propounding this introduction to that which he had further to say he calls Moses the man of God that what God had promised by Moses his speciall servant might be the more regarded by them Thou knowest saith he the thing that the Lord said unto Moses the man of God concerning thee and me in Kadesh-barnea Vers 7. Fourtie yeares old was I when Moses the servant of the Lord sent me from Kadesh-barnea See the note chap. 11.18 And I brought him word again as it was in mine heart That
was anointed king at Jerusalem 1. Kings 1.9 49. by the valley of the sonne of Hinnom unto the south-side of the city Jebus which was afterwards called Jerusalem not the fort of Sion for that was more south-ward in Judahs portion but the city it self which by that means was shut out of Judahs lot and left in the portion of Benjamin see the following note upon verse 63. Vers 9. And the border was drawn to Baalah which is Kirjath-jearim Called Kirjath-baal verse 60. and chap. 18.14 Vers 10. And the border compassed from Baalah west-ward unto mount Seir c. That is having before fetched a compasse north-ward it now turned west-ward unto mount Seir which was not that in the land of Idumea but another of that name Vers 12. And the west-border was to the great sea and the coast thereof See chap. 13.23 Vers 14. And Caleb drove thence the three sonnes of Anak c. That is from the mountains about Hebron See the note upon chap. 11.21 Vers 15. He came up thence to the inhabitants of Debir c. There was a Debir taken before by Joshua chap. 10.38 39. but that which Joshua took I conceive was not this which lay so near to Hebron which Caleb now took but that mentioned above vers 7. in the borders of Judah and much nearer to Jordan whence it is happely that Joshua is said to have taken that in his return towards Gilgal chap. 10.38 and that here this city is expressely said to be that city which was formerly called Kirjath-sepher to distinguish it from Debir taken by Joshua Vers 16. He that smiteth Kirjath-sepher and taketh it to him will I give Achsah my daughter to wife That is I will give my consent that he shall have my daughter we cannot hence inferre that he might lawfully force upon his daughter what husband he pleased for this he speaks as taking it for granted that his daughter would be guided by him Vers 17. And Othniel the sonne of Kenaz the brother of Caleb took it This was that Othniel which was afterwards the judge of Israel Judg. 3.9 And when the children of Israel cryed unto the Lord the Lord raysed up a deliverer to the children of Israel who delivered them even Othniel the sonne of Kenaz Calebs younger brother and happely for this exploit he became first famous amongst the Israelites and we may well think that this story is here inserted chiefly for his sake by brother here may be meant kinsman and so be referred to Othniel that he was the brother that is the near kinsman of Caleb but because of that word younger added Judg. 1.13 Othniel the sonne of Kenaz Calebs younger brother and so again Judg. 3.9 I conceive this word brother is to be referred to Kenaz that he was the father of Othniel and the brother of Caleb for though Caleb was the sonne or grandchild of Kenaz and thence called a Kenezite chap. 14.16 yet he might have a Kenaz to his brother too Vers 18. And it came to passe as she came unto him that she moved him to ask of her father a field c. This following passage concerning the enlarging of Achsahs dowry by a portion of land which her father gave her may well be added to shew how Caleb prized Othniel because of this his taking Debir It came to passe saith the text as she came unto him that is as she was going from her fathers to her husbands family she moved him to ask of her father a field that is taking the opportunity of her being now to leave her father for then the affections of fathers are wont to be moved towards their daughters she perswaded her husband to ask a field of her father to wit over and above that which he had already given her as an encrease of her dowry For Caleb had sonnes 1. Chron. 4.15 and in this case it is clear they might not give away any part of their inheritance from their sonnes to their daughters Numb 27.8 9. If a man die and have no sonne then ye shall cause his inheritance to passe unto his daughter And if he have no daughter then ye shall give his inheritance unto his brethren and therefore we must know that the land which Caleb had already given his daughter and which she further now desired of him was to be given her onely as a dowry for term of life or till the yeare of Jubile Being it seems not content with that portion of land which her father had already given her vers 19. she moved her husband to ask or for so also the words may be understood she moved her husband that she might ask another field to wit as an enlargement of her dowry And she lighted off her asse and Caleb said unto her What wouldest thou We may two severall wayes understand this which is here said concerning Achsah Calebs daughter that she lighted off her asse for either the meaning may be that when they had set her upon an asse that she might ride home with her husband Othniel to his house she slipped down again as in discontent and seeming to be unwilling to go with her husband to wit because her husband had not as she had moved him desired of her father an enlargement of her dowry and so thereupon her father demanded of her what wouldest thou as perceiving that she was discontented and desirous to know what it was that troubled her Or else that having desired her husband as they were riding away from her fathers house to make sute to her father for another field to be added to what he had already given her when she perceived that he was loth to do it or perswaded her rather to undertake it her self she lighted off her asse as addressing her self to make her request to her father which her father perceiving demanded of her presently what she would have Vers 19. Who answered Give me a blessing for thou hast given me a south land give me also springs of water To intimate that the portion of land which he had given her was dry and not well watered she calls it a south land to wit either because the southern parts of Iudahs portion were dry and barren and hence such lands were called south lands or else because the southern parts of Calebs portion in particular were such And hereupon she desires him to give her also springs of water thereby intending either merely some springs of water which might be conveyed into the south land to make it fruitfull or else some portion of land that was well watered And he gave her the upper springs and the nether springs That is some higher grounds that were well watered and some lower or which tends much to one he gave her some springs or watered grounds on each side the land he had formerly given her for a dowry both above it and below it Vers 21. And the uttermost cities of the tribe of the children of Judah toward the coast
priests were seated partly in the tribe of Judah where the Temple was afterwards to be built and partly in the two bordering tribes of Simeon and Benjamin and so whilst they shall approve their piety and devotion to the service of God in being content to leave their dwellings to go up unto Jerusalem in their turns to attend upon the service of God yet withall God provides for their ease that their journeys might not be over long and burthensome to them As for their assigning as it is here said of thirteen cities to the priests herein God and the governours of Israel had respect unto succeeding times when the posterity of Aaron should be encreased for at present there were but a few priests not enough to inhabit the half part of one city but in the mean time they were given them for their possession which they might dispose of according to the right they had in them For that they might so do and that the cities of the Levites were given them not onely for their habitation but also for their possessions and inheritance is evident in severall places See Levit. 25.32 Vers 9. And they gave out of the tribe of the children of Judah and out of the tribe of the children of Simeon these cities c. Judahs and Simeon cities are reckoned together because Simeons portion lay within Judahs Chap. 19.1 And the second lot came forth to Simeon even for the tribe of the children of Simeon according to their families and their inheritance was within the inheritance of the children of Judah Vers 11. And they gave them the city of Arbah the father of Anak which is Hebron in the hill-countrey of Judah c. This city with the land adjoyning was formerly given to Caleb which makes it more probable that the cities for the Levites were taken by lot because it was not likely that both Hebron and Debir should be taken out of his inheritance without the Lords speciall direction But God requiring it Caleb willingly yields the rather because the countrey and land about was the chief of his possession which was not taken from him and besides no doubt they desired to have the Levites who were to instruct them in the Law of the Lord to be seated amongst them Vers 15. And Holon with her suburbs Called Hilen 1. Chron. 6.58 Vers 16. And Ain with her suburbs and Juttah with her suburbs c. This citie Ain is not reckoned 1. Chron. 6. amongst the cities given to the sonnes of Aaron nor Gibeon here named vers 17. As for Juttah it is called Ashan 1. Chron. 6.59 Some indeed conceive that it is Ain that is there called Ashan but there is an argument against that which seems to me unanswerable to wit that Ashan and Ain are in one verse distinctly named amongst the cities of Simeon chap. 19.7 and so also Almon vers 18. is called Alemeth 1. Chron. 6.60 Vers 22. And Kibzaim with her suburbs Called Jokneam 1. Chron. 6.68 Vers 23. And out of the tribe of Dan Eltekeh with her suburbs Gibbethon with her suburbs These two cities are omitted 1. Chron. 6. And Aijalon and Gath-rimmon are there ioyned with the cities of Ephraim but that they were given out of Dans portion is evident by this place Vers 25. And out of the half tribe of Manasseh Tanach with her suburbs c. To wit that half of the tribe which was seated within Jordan next Dan and Ephraim Tanach here mentioned is called Aner 1. Chron. 6.70 as also Gath-Rimmon is there called Bileam Vers 27. And Beeshterah with her suburbs Called Ashtaroth 1. Chron. 6.71 Vers 28. And out of the tribe of Issachar Kishon with her suburbs c. Which is called Kedesh as also Dabareh is called Deberath and Jarmuth Ramoth and Engannim Anem 1. Chron. 6.72.73 Vers 30. And out of the tribe of Asher Mishal with her suburbs c. Called Mashal 1. Chron. 6.74 as also Helkath is there called Hukok Vers 32. And Hammoth-dor with her suburbs c. Called Hammon 1. Chron. 6.76 as also Kartan is there called Kirjathaim Vers 34. Out of the tribe of Zebulun Jokneam with her suburbs c. Jokneam and Kartah are omitted 1. Chron. 6.77 and Dimnah is there called Rimmon and Nahalal Tabor Vers 36. And out of the tribe of Reuben Bezer with her suburbs and Jahazah with her suburbs It is said that Bezer was a city of refuge chap. 20.8 though it be not here expressed as it is in the rest vers 13.20 27. which why it is here omitted we cannot say As for Jahazah it is called Jahzah 1. Chron. 6. Vers 41. All the cities of the Levites within the possession of the children of Israel were fourty and eight cities with their suburbs It may seem strange why in the 19. chapter we reade of but two and twenty cities given to the tribe of Asher nineteen to the tribe of Naphtali yea but twelve cities to the tribe of Zebulun and yet the Levites which were nothing so many in number as they have here eight and fourty cities given them I answer first that besides the cities mentioned the other tribes had many towns and villages wherein they dwelt which the Levites had not secondly that the chief cities are onely there mentioned it is evident in severall places that many cities which were in the severall portions of those tribes are not there set down thirdly others did no doubt inhabit these cities besides the Levites and fourthly it is no wonder though God deals bountifully with the Levites that were to be imployed in his speciall service Vers 43. And the Lord gave unto Israel all the land which he sware to give unto their fathers and they possessed it and dwelt therein Though there were much of the land out of which the Canaanites were not yet expelled we cannot therefore call this truth in question for First he had given them all by lot divided amongst them which was a kind of actuall enstating them in it Secondly he had put them into possession of the greatest part of it neither had he promised them otherwise but that they should possesse it by degrees See Exod. 23.29 So both clauses of that which is here said are true to wit first That God had given them all the land which he swore to give unto their fathers and secondly That they possessed it and dwelt therein onely we must conceive of them severally thus to wit 1. That he had already actually given them the whole land and enabled them to divide it amongst their tribes and 2. That they possessed it and dwelt therein to wit by degrees a great deal of it they had already in their possession and the rest by degrees came into their hands as God had promised and sooner then they did they might have enjoyed it had it not been for their sinnes CHAP. XXII Vers 3. YE have not left your brethren these many dayes unto this day That for which Joshua here
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
Solomon to Naamah the Ammonitesse before he died as is evident because Rehoboam the sonne of Solomon by this Naamah was born a full year before Solomon was king for Solomon reigned in all but fourty years chap. 11.42 and Rehoboam was one and fourty years old when he came to be king in the room of his father chap. 14.21 so that if Solomon took this daughter of Pharaoh to wife after Shimei's death as it is here set down in the story who had lived three years in Jerusalem after Solomon was king chap. 2.39 this marriage was many years after his marriage with Naamah at least in the fourth or fifth yeare of his reigne whether Naamah were at that time dead or no it is no where expressed but however that one chief aim in this match was to strengthen himself by joyning himself in affinitie with such a potent neighbour Prince as the king of Egypt now was is evident for therefore it is not said barely that he took Pharaohs daughter to wife but that he made affinitie with Pharaoh king of Egypt and took Pharoahs daughter c. implying that to joyn himself in affinitie with the king of Egypt was the great plot of this match it is not said whether she had embraced the Religion of the Israelites when he took her to wife yet considering that he is no where blamed for this marriage nor any thing said but that as yet he continued to walk in Gods wayes the high places onely excepted it is most like she forsook her idolatry and however that either before or after her marriage she became a proselyte and worshipped the true God we cannot well question because Solomon in this marriage is made a type of Christ who wooed the Gentiles and made them his spouse calling them from their idolatries to serve the true and everlasting God for hereto the Psalmist seems to allude Psal 45.10 Hearken O daughter and consider and encline thine eare forget also thine own people and thy fathers house And brought her into the citie of David untill he had made an end of building his own house That is having taken the daughter of Pharaoh to wife he brought her into the citie of David but yet he did not dispose of her in his own house there but in some other part of the citie and that either because his own house was not sufficient to entertain her and all her retinue or because he was at that time in building or at least had purposed to build a fair palace for himself with another adjoyning thereto for his Queen chap. 7.8 and so in that part of the citie of David she continued untill he had made an end of building his own house c. and the wall of Jerusalem round about Now this last clause concerning the wall of Jerusalem is I conceive added onely by the way to give a hint how the glory of Solomons kingdome did still flourish in every thing more and more that Jerusalem was walled about before this time is evident 2. Sam. 5.9 and 1. Chron. 11.8 but it seems Solomon did either erect a new wall without the old or else repair enlarge and fortifie the old building them with many stately towers and bulworks and so this city which was the place of his residence became farre the more glorious Vers 2. Onely the people sacrificed in high places c. This I conceive hath reference to that which is said before concerning the flourishing estate of Solomon in the last verse of the former chapter and the beginning of this his royall glory was every way great onely this saith the text was a blemish which stained the glory of his kingdome that as yet the people yea and Solomon too did offer sacrifices in their high places vers 3. which was directly against the Law Deut. 12.13 14. but of these high places see the note 1. Sam. 9.12 Vers 4. And the king went to Gibeon to sacrifice there for that was the great high place That is the largest and fairest the most famous and most resorted to and that happely because the tabernacle of Moses was there and therefore did Solomon go thither and with him all the chief of the Princes and Governours of the people whom he had called together 2. Chron. 1.2 3. concerning which see the note there Vers 6. And Solomon said Thou hast shewed unto thy servant David my father great mercy c. This he said in his heart being asleep for God understands the langague of the heart as well as that of the tongue and as the Lord can enable men to attend upon that which he sayes to them in their sleep so he can also give them power distinctly and with the full and free use of their reason their sleep no way disturbing their phancy to poure forth the desires of their souls in prayer to him and yet it may well be too that the intention of his mind all the day before upon the service of God made him fitter for the impression of such holy desires and thoughts when he was asleep and particularly to beg wisdome of God which before of all things he had most desired And thou hast kept for him this great kindnesse that thou hast given him a sonne to sit on his throne c. This was spoken in reference to Saul though God made Saul king over Israel as well as David yet he did not give it to Saul and his heirs and successours as he did to David this was a peculiar favour and honour which God reserved for David Vers 7. And I am but a little child I know not how to go out or come in That is young and unexperienced in state affairs and in comparison of this great burthen which must now lie upon me a very child so the Prophet Jeremy also speaks of himself Jer. 1.6 then said I Ah Lord God I cannot speak for I am a child some writers would hence conclude that Solomon was not above twelve years old when he began to reigne if not younger and so withall are forced to maintain that at eleven years of age he begat his sonne Rehoboam for it is manifest Rehoboam was born the yeare before he began his reigne because he reigned in all but fourty years chap. 11.42 and Rehoboam was one and fourty years old when he succeeded him in the throne but there is no cause why we should entangle our selves with such difficulties because Solomon saith here I am but a little child or because David said of him 1. Chron. 22.5 Solomon my sonne is young and tender for on the other side before this we see how David spake of him chap. 2.9 thou art a wise man and knowest what thou oughtest to do unto him for thus the Scripture usually speaks of young men Ishmael is called a child when he was at least eighteen years old Gen. 21.14 15. and David a youth and stripling 1. Sam. 17.23 whereas before 1. Sam. 16.18 he is called a mighty
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
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
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