Cattle but this seems to have been the last year of the Famine because he now gives them Corn for food and for seed too ver 23. whereas in the six first years there was no sowing nor reaping Gen. 45. 6. and said unto him We will not hide it from my lord how that our money is spent my lord also had our herds of cattle there is not ought left in the sight of my lord but our bodies and our lands 19 Wherefore shall we die before thine eyes r i. e. Whilst thou lookest upon us like an idle spectatour not pitying and relieving us both we and our land s The land is said to die improperly when it is desolate and barren and when the fruits of it dye or which is equivalent to it do not live buy us and our land for bread and we and our land will be servants unto Pharaoh t Pharaoh shall be the sole proprietor and we are content to be his Tenants to manage it for his use and give us seed u Because this was the last year of Famine as Ioseph informed them and therefore they tilled and sowed the ground for the following year that we may live and not die that the land be not desolate x Without inhabitants as it will be if thou sufferest us to die for want of bread 20 And Joseph bought all the land of Egypt for Pharaoh for the Egyptians sold every man his field because the famine prevailed over them so the land became Pharaohs 21 And as for the people he removed them to tities y Under the Cities are here comprehended the Villages and Lands belonging to the Territory and Government of each City for the seed which he gave them was not to be sown in Cities but in the Countrey but the Cities onely are here mentioned because they were sent thither first either for the conveniency of nourishing them during this Famine out of the publick store-houses which were there or that they might all profess their subjection to the Governments of the several Cities which was convenient for the management of that numerous and tumultuous people or that the Cities might be first and most replenished with inhabitants as being the principal honour and strength and security of a Kingdom and that Arts and Trades and Merchandise might flourish without which the commodities of the Country would have been of less price and use But the Cities being first supplied the residue which doubtless was vast were dispersed in the Countrey from one end of the borders of Egypt even to the other end thereof z Far from their native â—…oil and antient Patrimonies that none of them might plead prescription but that all might be forced to acknowledge that they owed their estates not to their own wit and industry nor to their Parents gift but wholly to the Kings favour and that the remembrance of their patrimonial Lands might be worn out and therewith the grief which would arise from their resentment of their loss of them which probably would be matter of tumults and seditions to which that people were very prone And it is probable that he so disposed of this affair that those who were apt and likely and used to unite together in seditious insurrections whether kindred or others should be separated one from another as far as might be If any think that Ioseph dealt hardly with them and made an ill use of their necessity he will see how moderately and mercifully he deals with them ver 24. 22 Only the land of the ‖ Or Princes Priests a Under this name he understands chiefly those who administred the Worship of the Gods or Idols of Egypt and withal those who applied themselves to the study of the arts and vertues called their wisemen and magicians Though some understand it of the Princes as that word sometimes signifies or Officers of Pharaoh who were nourished out of the Kings Treasures And possibly the same Hebrew word may here comprehend both viz. the ministers of the King and of their Idols too for both enjoyed the same priviledges as Diodorus Siculus relates And that the Priests are included if not mainly intended here will be evident enough to any one that considers the state of Egypt how mad that people universally were upon their Idols how numerous their Priests were and in how great honour and veneration both with Prince and People Besides reason of State obliged Pharaoh to ingage and secure to himself that sort of men which bore so great sway with the old inhabitants of their several places and were likely to have the same authority with the new inhabitants to quiet and satisfie them at their first change which must needs be very ungrateful to them bought he not b Of this immunity of the Priests that antient writer Diodorus Siculus makes mention But this is not to be ascribed to Iosephs will or choice for he who abhorred their Idolatry could not have a kindness for nor would have given encouragement to the great upholders and promoters of it but in this he was over-ruled either by Pharaohs express command it being not probable that so great an interest as that of the Priests should not have friends at Court or that their friends should not plead for them or that their pleas and desires should not be granted by an Idolatrous King or by the Laws of Egypt or by their customs and usages in things of a like nature which would have the force of a law among them for the Priests had a portion assigned them of Pharaoh and did eat their portion which Pharaoh gave them wherefore they sold not their lands 23 Then Joseph said unto the people Behold I have bought you this day and your land for Pharaoh Lo here is seed for you and ye shall sow the land ‖ For this was the last year of the Famine as was noted before 24 And it shall come to pass in the increase that you shall give the fifth part unto Pharaoh and four parts shall be your own c Whereas he might have reserved four parts to Pharaoh and have allowed them onely the fifth Herein he shewed both his humanity and kindness in mitigating that hard bargain which themselves had made and were necessitated to make and his prudence in composing sweetning and winning the hearts of the people to the King and making them pay their tribute for the future with more chearfulness for seed of the field and for your food and for them of your housholds and for food for your little ones 25 And they said Thou hast saved our lives d Without thy care and Providence we had all been dead men and therefore if thou hadst kept us to the first bargain thou hadst done us more kindness than wrong much more when thou hast used us with so much equity and clemency let us find grace in the sight of my Lord e Be thou our
made a serpent of brass and put it upon a pole and it came to pass that if a serpent had bitten any man when he beheld the serpent of brass he lived q He was delivered from death and cured of his disease 10 And the children of Israel set forward and * chap. 33. 43. pitched in Oboth r Not immediately but after two other stations mentioned Numb 33. 11 And they journeyed from Oboth and * chap. 33. 44. pitched at †Or â—…eaps of Abarim Ije-Abarim in the wilderness which is before Moab s Called the wilderness of Moab Deut. 2. 8. toward the sun-rising 12 From thence they removed and pitched in the valley of Zared t Or rather by the torrent or brook of Zared as we render it Deut. 2. 13. which ran into the dead sea and from which the valley also might be so called 13 From thence they removed and pitched on the other side of Arnon u Or rather on this side of Arnon for so it now was to the Israelites who had not yet passed over it as appears from Deut. 2. 24. But the same words Iudg. 11. 18. are to be rendered on the other side of Arnon for so it was to Iephthah and the same preposition signifieth on this side or beyond according to the circumstances of the place which is in the wilderness that cometh out of the coasts of the Amorite for Arnon is the border of Moab between Moab and the Amorite x i. e. Though formerly it and the land beyond it belonged to Moab yet afterwards it had been taken from them by Sihon ver 26 28. This is added to reconcile two seemingly contrary commands of God the one that of not meddling with the land of the Moabites Deut. 2. 9. the other that of going over Arnon and taking possession of the land beyond it Deut. 2. 24. because saith he it is not now the land of the Moabites but of the Amorites 14 Wherefore it is said in the book of the wars of the LORD y This seems to have been some Poem or narration of the wars and victories of the Lord either by or relating to the Israelites which may be asserted without any prejudice to the integrity of the Holy Scripture because this book doth not appear to have been written by a Prophet or to be designed for a part of the Canon but by some other ingenious person who intended onely to write an historical relation of these matters which yet Moses might quote as St. Paul doth some of the heathen Poets And as St. Luk. aâ—…sures us that many did write an history of the things done and said by Christ Luk. 1. 1. whose writings were never received as Canonical the like may be justly conceived concerning this and some few other books mentioned in the old Testament Though the words may be thus rendred Wherefore it shall be said in the relation or narration for so the Hebrew Sepher is confessed to signifie of the wars of the Lord. ‖ Or Vaheb in Suphah what he did in the Red-sea z Or At Vaheb in Suphah or in the land of Suph Vaheb seems to be the name not of a man but of a city or place and Suphah the name of the country where it was and the Hebrew particle eth is oft rendred at And whereas the sence seems to be imperfect it must be noted that he quotes onely a fragment or piece of the book and that principally to prove the scituation of Arnon which he had asserted ver 13. for which end the passage quoted is sufficient And the sence is easily to be understood for it is plain enough that this Poet or writer is describing the wars and works of God by the several places where they were done and having begun the sentence before and mentioned other places he comes to these here mentioned At Vaheb in Suphah and at the brooks of Arnon c. And it seems probable that the war here designed was that of Sihon against the Moabites mentioned below ver 26. which is fitly ascribed to the Lord because it was undertaken and perfected by the singular direction and assistance of God and that for the sake of the Israelites that by this means that country might be invaded and possessed by them without taking it away from the Moabites which they were forbidden to meddle with or to disturb Deut. 2. 9. and so their title to it might be more just and unquestionable See Iudg. 11. 12 13 -27 and in the brooks a i. e. The brook the plural number for the singular as the plural number rivers is used concerning Iordan Psal. 74. 15. and concerning Tigris Nah. 2. 6. and concerning Euphrates Psal. 137. 1. and concerning Thermodoon in Virgil all which may be so called because of the several little streams into which they were divided of Arnon 15 And at the stream of the brooks that goeth down to the dwelling of Ar b A chief city in Moab as appears from Isa. 15. 1. of which v. 28. and †Heb. leaneth lieth upon the border of Moab 16 And from thence they went to Beer c This place and Mattanah Nahaliel and Bamoth named here ver 19. are not mentioned among those places where they pitched or encamped Numb 33. Either therefore they did not pitch or encamp in these places but onely pass by or thorough them nor indeed is it here said they pitched or encamped in these places which is said of those places Numb 33. but onely that they went to them ver 18. or these are stations omitted there and to be supplied from hence for though it be there said they went from such a place and pitched in such a place yet it is not said they went immediately from the one place to the other and therefore they might take these places in their way that is the well whereof the LORD spake unto Moses Gather the people together and I will give them water d To wit in a miraculous manner 17 Then Israel sang this song e To praise God for giving them such a seasonable blessing before they asked it or complained for the want of it †Heb. ascend Spring up f Give forth thy waters that we may drink Heb. ascend i. e. let thy waters which now lye hid below in the earth ascend for our use It is either a prediction that it should spring up or a prayer that it might or a command in the name of God directed to the well by an usual Prosopopaeia as when God bids the heavens hear and the earth give ear Isa. 1. 2. Any of these ways it shews their faith O well ‖ Or answer Sing ye unto it ‖ Or sing ye of it or answer to it or concerning it it being the manner of the Iewish singers that one should answer to another of which see Exod. 15. 21. 1 Sam. 18. 7. 18 The princes
some think the Abyssines in Africa and Havilah c The Father of the Inhabitants of the Land of Havilah mentioned Gen. 2. 11. a Land in the most Eastern part of Arabia this being opposed to Sur a Desart near Aegypt as the two remotest bounds of Arabia Gen. 23. 18. 1 Sam. 15. 7. Sabtah d The Father of those People who were seated in the lower part of Arabia the happy near the Persian Gulf who also sent forth a Colony into Persia. For in those parts we meet with the Sabateni in Iosephus the Stabaei and Messabathi in Ptolomy and Pliny and Raamah e From whom descended another People dwelling in the same Arabia See Ezek. 27. 22. and Sabtecha f The Father of another People adjoyning to them And the Sons of Raamah Sheba g The Father either of that People which inhabited Aethiopia who were known by that Name See 1 Kings 10. 1 4. Ezek. 27. 22. Matth. 12. 42. Acts 8. 27. Or rather of another People in Arabia So the several Sons of Cush are conveniently seated one near another And those Aethiopians in Africa might be a Colony either of these or rather of the Posterity of the former Seba. and Dedan h Of whose Posterity See Ezek. 27. 15. and 38. 13. 8. And Cush begat Nimrod i Whom he placeth last of all his Sons because he was to say more of him he began to be a mighty one in the Earth 9. He was a mighty Hunter k First of Beasts and by that occasion of men For when men were few and lived dispersedly and wild Beasts abounded and most of all in those parts by Hunting and Destroying of those Beasts he got much reputation and favour with men who thereby were secured in their dwellings In confidence hereof and having this occasion to gather great Companies of the youngest and strongest men together to himself by their help he established a Tyranny and Absolute Power over Men ensnaring hunting after and destroying like Beasts all those men who opposed his dominion Tyrants and Persecutors are oft in Scripture called Fowlers and Hunters as Psal. 91. 3. Ier. 16. 16. Lament 3. 52. and 4. 18. before the LORD l An aggravation of his crime that it was done in Gods presence impudently and in contempt both of God who had so lately manifested his derestation of this sin by the destruction of the World amongst other Sins for this very sin of violence Gen. 6. 13. and of his great Grand-Father Noah then living and Preaching who probably did admonish him of the wickedness and danger of this practise Thus he shewed that he neither feared God nor reverenced Man if they withstood him in his usurpation of Dominion Wherefore it is said m It became a Proverb when any man was haughty and cruel and tyrannical and that joyned with impudence and obstinacy That he was another Nimrod Even as Nimrod the mighty Hunter before the LORD 10. And the beginning of his Kingdom n i. e. Either his Chief and Royal City Or the place where his dominion began and from whence it was extended to other parts was †Gr. Babylon Babel o Which being not built till the confusion of Languages Chap. 11. 4. sheweth that this though here mentioned upon occasion of the Genealogy was not executed till afterward it being very usual in Scripture to neglect the order of time in historical relations and Erech and Accad and Calneh p Called Calno Isa. 10. 9. and Canne Ezek. 27. 23. and as it is here Calnâ—…h Amos 6. 2. Where it is mentioned amongst the eminent Cities in the Land of Shinar q i. e. In Mesopotamia This clause belongs to all the Cities here named and is added for distinction sake because there is a Babylon in the Land of Aegypt and there might be other Cities of the same Name with the rest in other Countries 11. Out of that Land ‖ Or he went out into Assyria went forth Asshur r A man so called either 1. Asshur the Son of Sem who forsook the Land either being forced by or weary of Nimrods Tyranny and Impiety and erected another Kingdom But it is not probable either that Moses would here relate an exploit of a man whose birth is not mentioned till ver 22. or that one single Son of Shem would be here disorderly placed among the Sons of Ham. Or 2. Another Asshur of Hams race But it seems most likely that Asshur is the Name of a Place or Countrey even of Assyria which in the Hebrew is called Asshur and that the words should be thus rendred he i. e. Nimrod went forth out of his own Land to Asshur to War against it and adde it to his Empire For to go forth is commonly ascribed to those that go to War or to Battle as Iud. 2. 15. and 11. 3. 2 Sam. 11. 3. Psal. 60. 12. and the particle to is here understood as it is 2 Sam. 6. 10. and 10. 2. compared with 1 Chron. 13. 13. and 19. 2. and built Nineveh s A famous and vast City near the River Tigris but so ruined by time that the Learned are not agreed about the place where it was scituate and ‖ Or The Streets of the City the City Rehoboth t Of whiâ—… 〈◊〉 Genesis 36. 37. 1 Chron. 1. 48. and Calah 12. And Resen between Nineveh and Calah The same u Either 1. Nineveh which is called a great City Ionah 3. 3. and 4. 11. and indeed was so being 60 miles in compass Thus it is a trajection and the relative is referred to the remoter noun as sometimes is done though this seems to be a little forced Or 2. Resen so the meaning is though this City be much inferiour to Nineveh yet this also if compared with most others is a great City is a great City 13. And Mizraim begat * Jer. 46. 9. Ludim x Of this and the following names here and ver 14. observe two things 1. They are not the Names of Persons but of People or Nations and the word Father is here understood Ludim for the Father of the People called Ludim and so the rest 2. That they are the several Nations dwelling in Africa springing from the Aegyptians which as they multiplied went further and further Westward and Southward from Aegypt and Anamim and Lehabim and Naphtuhim 14. And Pathrusim y The Inhabitants of Pathros of which see Isa. 11. 11. Ier. 44. 1 15. Ezek. 29. 14. and Casluhim out of whom came Philistim z The meaning is they came out of his Loyns or were his oft-spring which might be true though afterwards we find them seated amongst the off-spring of Canaan having driven out the former Inhabitants as was usual in those antient times Object The Philistins are elsewhere said to come from Caphtorim See Ier. 47. 4. Answ. Therefore some make a trajection here which is not unusual and
read the words thus and Casluhim and Caphtorim out of whom came Philistim But this seems forced nor is it necessary For the place may be thus read without any Parenthesis and Casluhim out of whom came the Philistim and Caphtorim which two latter were Brethren both the Sons of Casluchim and so might at first dwell together whence their Names are promiscuously used one for another and the Caphtorims are said to dwell in Azzah or Gaza the known seat of the Philistins Deut. 2. 23. Afterwards they might be divided first in their dwellings then in their Affections and War one against another and the Caphtorims seem to have subdued and enslaved the Philistins and carryed them into their Countrey whom therefore God is said to bring and deliver from Caphtor Amos 9. 7. and the Caphtorims either then or afterward might be destroyed and extirpated by the hand of God or Men whence the Philistines in after times are called the remnant of the Countrey of Caphtor Ier. 27. 4. and Caphtorim 15. And Canaan begat †Heb. Tzidon Sidon his First-born a The Father of the People and builder of the City of Sidon Ios. 11. 8. and 19. 28. and Heth b Of whom came the Hittites Ios. r. 4. and 9. 1 c. 16. And the Iebusite ‖ Of this and the other People following see Ios. 18. 22 28. 2 Chron. 13. 4. Isa. 49. 12. Ezek. 27. 8 11. Amos 6. 2 14. c and the Amorite and the Girgasite 17. And the Hivite and the Arkite and the Sinite 18. And the Arvadite and the Zemarite and the Hemathite And afterward were the Families of the Canaanites spread abroad c Dispersed in the several quarters of the Land who before they grew so numerous dwelt together in the same place 19. And the Border of the Canaanites was from Sidon d i. e. The City and Countrey of Sidon on the North-West as thou comest to Gerar unto †Heb. Azzâ—…h Gaza e On the South-West As thou goest unto Sodom and Gomorrha and Admah and Zeboim f On the South and South-East even unto Lasha g On the North-East 20. These are the Sons of Ham after their Families after their Tongues in their Countreys and in their Nations 21. Unto Shem also the Father of all the Children of Eber h i. e. Of the Hebrews the only Church and People of God when Moses wrote who are called Eber Numb 24. 24. as here the Children of Heber And he is here called the Father of them peculiarly though he had other Children because he was their Father not only by natural Generation but also in respect of the Promise of God which was conveyed to them through Shems hands and of that Faith and Holiness wherein he was their Predecessor and eminent pattern Even as Ham though he had other Sons is specially called the Father of Canaan Gen. 4. 22. Because his Fathers curse rested upon him v. 25. Object Eber had many other Children here Recorded and therefore in that sense Shem was not the Father of all the Children of Eber. Answ. Though Eber had other Children yet none are called in Scripture the Children of Eber or which is all one the Hebrews but Abrahams Posterity even as though Abraham had divers other Children yet the Israelites are in many places peculiarly called the Children of Abraham And the ungodly Jews when they degenerate from God and Godliness God takes away their name and denyeth them to be Iews Rom. 2. 28. and calls them Sodomites Esa. 1. 10. And therefore no wonder if Ioktan and his Posterity having as it is probable forsaken their Fathers God and turned Idolaters be here disowned as Bastards and blotted out of the honourable Catalogue of the Children of Heber See Rom. 9. 8. the ‖ Or the Elder Brother c. Brother of Iapheth i Iapheth alone is here mentioned as his Brother and not Ham because he was deservedly shut out from Shems blessing pronounced by Noah and was accursed of God whereas Iapheth was partaker with Shem both in the piety exercised towards their Father and the blessing thereupon pronounced The word Brother being often applied to persons alike in condition disposition or manners See Gen. 49. 5. the Elder k Though the words in Hebrew may seem ambiguous yet other Texts make it probable that Iapheth was the Elder For Noah began to beget Children in his five hundredth year Gen. 5. 32. And Shem was not born till two years after the Flood Gen. 11. 10. Therefore he was not the Eldest And Ham is concluded not to be Eldest from Gen. 9. 24. Of which see the notes there if so Iapheth must be the Eldest And Shem is generally named first not because he was the First-born but because he had the priviledges of the First-born and was chief in Dignity and Authority in the Church of God even to him were Children born 22. The * 1 Chro. 1. 17. Children of Shem Elam l Of whom came the Elamites or Persians See Gen. 14. 9. Isa. 2. 21. Ier. 49. 34. Dan. 8. 2. Acts 2. 9. and Asshur m The Father of the Assyrians See ver 11. and †Heb. Arpachshad Arphaxad n Of whom the Chaldeans as many conceive or as others the Inhabitants of that part of Assyria from him called Arphaxitis which Ptolomy corruptly calls Arrapachitis and Lud o The Father of the Lydians a well known People in Asia the less and Aram p Of whom the Syrians known by the Names of Aramites both in Sacred and other Authors Compare with this Gen. 22. 21. 23. And the Children of Aram Uz and Hul and Gether and Mash 24. And Arphaxad begat †Heb. Shâ—…lah * Chap. 11. 12. Salah And Salah begat Eber. 25. * 1 Chro. 1. 19. And unto Eber were born two Sons And the Name of one was Peleg for in his days q Either 1. In the time of his Birth whence he was so called Or 2. Afterwards in the time of his Life So his Father gave him this Name by the Spirit of Prophesie sore-seeing this great event and the time of it This being no unusual thing in Scripture as we shall hereafter see to give Prophetical Names to Children And thus there is a longer and more convenient space left for the Peopling of the World and ripening of things for the general dispersion and habitation of the Earth was the Earth divided r First in Language and then in Habitations and his Brothers Name was Ioktan 26. And Ioktan begat Almodad s From him and the rest of Ioktans Sons here mentioned come Either 1. The various Nations of Iedia as most think Or rather 2. The several People that live in the innermost parts of Arabia who profess themselves the Posterity of Iâ—…tan and have a City near Micca called Iectan And the Hâ—…merites one sort of them are deduced from him
Levit 18. 26. Deut. 4. 25 26. Isa. 48. 18 19. 2. The word Olam rendred for ever doth not always signifie Eternity but a long continuance as is evident from Gen. 17. 13. and 48. 4. Exod. 21. 6. Psal. 132. 14. and many other places of Scripture and in particular when it is applied to the Jewish Rites and priviledges it commonly signifies no more than during the standing of that Commonwealth or untill the coming of the Messias and so it may here be understood 16. And I will make thy Seed as the dust of the Earth so that if a man can number the dust of the Earth then shall thy Seed also be numbred 17. Arise walk through the Land in the length of it and in the breadth of it for I will give it unto thee 18. Then Abram removed his Tent and came and dwelt in the †Heb. plains Or oken hoâ—…ts plain of Mamre y An Amorite of great note from whom the City Hebron was called Mamre Gen. 23. 19. a Friend and Confederate of Abram Gen. 14. 13. by whom it is thought he was brought to the knowledge and Worship of the true God which is in * Chap. 35. 27. Hebron z Or â—…ear Hebron For so the Hebrew Bâ—…th is sometimes taken and built there an Altar unto the LORD CHAP. XIV 1. AND it came to pass in the days of Amraphel King of Shinar Arioch King of Ellasar Chedorlaomer King of Elam and Tidal King of * â—…osh 12. 23. Nations a i. e. Of a People which came to him out of several Nations being allured possibly by his Fame or by Promises and Priviledges granted to them and put themselves under his Government Or Goiiâ—… is the name of a certain place or Countrey so called from the confluence of divers People or Nations thither as Tyrus is called the Mâ—…t of Nations 〈◊〉 23. 3. upon the same account 2. That these made War with Bera King b Once for all observe that the name of Kings is here and elsewhere given by Moses to the Chief Governours of Cities or little Provinces Compare Iâ—… 12. of Sodom and with Birsha King of Gomorrah Shinab King of Admah and Shemeber King of Zeboiim and the King of Bela which is * Chap. 1â—… 〈◊〉 Zoar. 3. All these were joyned together in the Vale of Siddim which is ‖ Which now is though when this Battle was fought it was not so the salt Sea 4. Twelve years they served Chedorlaomer c Who was their Lord either 1. By Inheritance as the issue of Elam Sâ—…ms Son Gen. 10. 22. Or 2. By Conquest having subdued those People in a former War which Iosephus speaks of and in the thirteenth year they rebelled 5. And in the fourteenth year came Chedorlaomer and the Kings that were with him d i. e. Confederate with him for the recovery of his right expecting the same assistance from him upon the like occasion and smote the Rephaims e A fierce and warlike People of Caâ—…an See Gâ—…n 15. 20. Or the Giants as this word is taken Deut. 2. 11. in Ashtaroth-Karnaim f A place in Bâ—…san called 〈◊〉 Deut. 1. 4. Ios. 9. 10. and 13. 31. It is surnamed Caâ—…aim q. d. Two horâ—…d like a half Moon either from the situation and form of the place or from the Goddess Diana or the Moon which usually was painted with two horns whom they Worshipped and the Zuzims in Ham and the Emims g A People in 〈◊〉 of Giant-like stature Deut. 2 10 11. in ‖ Or the plain of Kiriathaim Shaveh-Kiriathaim h Kiriathaim is a noted City in Gilead and Shavâ—… may be either the antient name of that City or the present name of the Country adjoyning and belonging to it 6. And the Horites i The antient Inhabitants of Seir of whom see Gen. 36. 20. and Deut. 2. 12. in the Mount Seir unto ‖ Or the plain of Paran El-paran k El signiâ—…ies a Plain and Paran is the name of a known City and Mountain See Nâ—… 13. 3. Deut. 33. 2. 1 Sam. 25. 1. c. which is by the wilderness 7. And they returned and came to En-mishpat which is Kadesh l i. e. Which after that time was called Kadesâ—… of which see Num. 20. 1 14. c. and smote all the Countrey of the Amalekites m i. e. Which afterwards was possessed by the Amalekites Gen. 26. 12. A known figure called Prolepsis and also the Amorites that dwelt in Hazezon-tamar 8. And there went out the King of Sodom and the King of Gomorrah and the King of Admah and the King of Zeboim and the King of Bela the same is Zoar and they joyned Battle with them in the Vale of Siddim 9. With Chedorlaomer the King of Elam and with Tidal King of Nations and Amrâ—…phel King of Shinar and Arioch King of Ellasar four Kings with five 10. And the Vale of Siddim †Heb. pits pits was full of slime-pits n And therefore chosen by those five Kings for the place of Battle that their Adverâ—…ries being ignorant of the place might unawares fall into those pits which they by their knowledge of it thought to escape And the Kings of Sodom and Gomorrah o i. e. Their Armies a figurative speech frequent in Scripture and other Authours For their persons escaped see ver 17. fled and fell p Either 1. Fell into the pits which they designed for others Or rather 2. Were slain as this word is oft used as Ios. 8. 24 25. Iudg. 8. 10. and 12. 6. and here too for those that fell are here opposed to those that remained there And they that remained fled to the Mountain 11. And they took all the goods of Sodom and Gomorrah and all their victuals and went their way 12 And they took Lot q Who now suffered for his co-habitation with bad Neighbours Abrams brothers Son who dwelt in Sodom and his Goods and departed 13 And there came one that had escaped and told Abram the Hebrew r So called either 1. From his great and good Predecessour Eber Gen. 10. 24. and 11. 14. in and by whom the primitive Language and true Religion were preserved and therefore though Abram had five other Progenitors between Eber and him which were persons of less note he is rightly denominated from Eber the Hebrew because he was the first that revived the memory and the work of Eber that kept up the same Language and eminently propagated the same true Religion Or 2. As others think from his passing over the River Euphrates from beyond which he came into Canaan for he dwelt in the Plain of Mamre the Amorite Brother of Eshcol and Brother of Aner And these were confederate with Abram s i. e. Had entred into a League for their mutual defence against common Enemies Whence we learn that it is not simply and universally unlawful to make a
angel of the LORD s i. e. Christ the Angel of the Covenant as appears from ver 12. 16. called unto him out of heaven and said Abraham Abraham t He repeats his name to prevent Abraham whom he knew to be most expeditious in Gods service and just ready to give the deadly blow And he said Behold here am I. 12 And he said lay not thine hand upon the lad neither do thou any thing unto him for now I know u God knew the sincerity and resolvedness of Abrahams faith and obedience before and without this evidence and from eternity foresaw this fact and all its circumstances and therefore you must not think that God had now made any new discovery But this is spoken here as in many other places of God after the manner of men who is then said to know a thing when it is notorious and evident to a mans self and others by some remarkable effect Thus David prayeth that God would search and know his Heart and his thoughts Psal. 139. 23. Though he had before professed that God understood his thought afar off ver 2. This therefore is the sense Now I know i. e Now I have what I designed and desired now I have made thee and others to know As the Spirit of God and of Christ is said to cry Abba Father Gal. 4. 6. when it makes us to cry so Rom. 8. 15. that thou fearest God seeing thou hast not with-held thy son thine onely son from me x From my service and Sacrifice Or for me i. e. for my sake i. e. thou hast preferred mine Authority and Honour before the Life of thy dear Son By which word it appears that God himself speaks these words 13 And Abraham lifted up his eyes and looked and behold behind him ‖ Which way he looked either because the voice came that way Or because he heard the noise made by the motion of the Ram in the thicket a ram y Which had gone astray from the rest of the Flock and whose errours were directed hither by Gods wise and powerful Providence and being young though horned it might be called either Lamb as v. 7. or Ram as it is here There needs no curious enquiry how he could offer up that to God which was not his own both because it was found in a publick place and in all probability utterly lost to his owner and because he had no doubt a warrant and inspiration for it from the great Lord and supreme owner of all things caught in a thicket by his horns and Abraham went and took the ram and offered him up for a burnt-offering in the stead of his son 14. And Abraham called the name of that place ‖ That is the Lord will see or provide Jehovah-jireh z The same Hebrew Letters differently pointed make the sense either active the Lord will see i. e. provide or take care of those that commit themselves and their affairs to him or passive the Lord will be seen i. e. will appear and shew himself in the behalf of all those that love him as it is said to this day a Wherein Moses wrote this Book this is still used as a Proverb in the mount b i. e. In greatest extremities and distresses as we say at the pits brink of the LORD it shall be seen c Or the Lord shall be seen or manifested And although these words are used by way of remembrance of this great deliverance and by way of accommodation to such like eminent preservations from great dangers yet they may have a further respect and may signifie that this was but an earnest of further and greater blessings to be expected in this place where the Temple was built and the Lord Christ was manifested in the Flesh. 15 And the angel of the LORD called unto Abraham out of heaven the second time 16 And said * Psal. 105. 9. Luk. 1. 73. Heb. 6. 13. By my self have I sworn d So the Lord swears by his name Ier. 44. 26. By his soul in the Hebrew text Ier. 51. 14. By his Holiness Amos 4. 2. Which is the same with by himself here Hence also it appears that the Angel who speaks here is Christ and God because this is Gods prerogative to swear by himself as appears from Heb. 6. 13. saith the LORD for because thou hast done this thing e Not that Abraham by this act did properly merit or purchase the following promises as plainly appears because the same things for substance had been freely promised to Abraham long before this time and action Gen. 12. 2. and 13. 16. onely what before was promised is now confirmed by an Oath as a Testimony of that singular respect which God had to Abraham and to this heroical instance of Faith and Obedience and hast not with-held thy son thine onely son 17 That in blessing I will bless thee and in multiplying I will multiply thy seed as the stars of the heaven and as the sand which is upon the sea †Heb. lip shore and thy seed shall possess the gate f i. e. The City by an usual Synecdoche as Deut. 12. 15. and 18. 6. all the Cities and consequently the Country adjacent gate for gates The sense is they shall subdue their Enemies For the gates of Cities were the places both of jurisdiction or judicature Deut. 21. 19. and 22. 15. Amos 5. 12 15. Zech. 8. 16. and of fortification and chief strength in War Iudg. 5. 8. Psal. 147. 13. Isa. 22. 7. Ezek. 21. 22. And this promise was fulfilled both literally in Israels conquest of Canaan in David Solomon c. and spiritually in Christ Psal. 110. 1 2 3. of his enemies 18 * Chap. 12. 3. and 18. 18. Acts 3. 25. Gal. 3. 8. And in thy seed shall all the nations of the Earth be blessed because thou hast obeyed my voice 19 So Abraham returned unto his young men and they rose up and went together to Beer-sheba and Abraham dwelt at Beer-sheba 20 And it came to pass after these things that it was told Abraham saying Behold * Chap. 11. 29. Milcah she hath also born children unto thy brother Nahor g This narration and Genealogy is added for Rebekahs sake and to make way for the following relation 21 Huz his first-born and Buz h From whom descended as some conceive Elihu the Buzite Iob 32. 2. his brother and Kemuel the father of Aram i So called possibly because he dwelt amongst the Syrians as Iacob for the same reason was called a Syrian Deut. 26. 5. But there was another more antient Aram from whom the Syrians descended Gen. 10. 22. 22 And Chesed and Hazo and Pildash and Jidlaph and Bethuel 23 And Bethuel begat * Called Rom. 9. 10. Rebecca Rebekah k Afterwards Isaac's Wife Chap. 24. these eight Milcah did bear to Nahor Abrahams brother 24 And his concubine l
there 14 And Ephron answered Abraham saying unto him 15 My LORD hearken unto me the land is worth four hundred * Exod. 30. 15. Ezek. 45. 12. shekels of silver y He speaks of the common shekel which many value at fifteen pence of English money but others more probably at two shillings and six pence rightly as I conceive supposing that this was of the same weight and value with the Shekel of the Sanctuary which was so called not as if that were double to the former but onely because all shekels were to be examined by that standard which was kept in the Sanctuary what is that betwixt me and thee z Both Friends and rich men It is not worth any words oâ—… trouble between us bury therefore thy dead 16 And Abraham hearkned unto Ephron and Abraham weighed a For in those times silver was paid by weight Gen. 43. 21. Ier. 32. 10. to Ephron the silver which he had named in the audience of the sons of Heth four hundred shekels of silver currant money with the merchant b i. e. Right for quality as well as weight in the judgment of Merchants whose frequent dealing in it makes them more able to judge of it 17 And * chap. 25. 9. and 50. 13. the field of Ephron which was in Machpelah which was before Mamre the field and the cave which was therein and all the trees that were in the field that were in all the borders round about were made sure 18 Unto Abraham for a possession in the presence of the children of Heth before all that went in at the gates of his City 19 And after this Abraham buried Sarah his wife in the cave of the field of Machpelah before Mamre the same is Hebron in the land of Canaan 20 And the field and the cave that is therein were made sure unto Abraham for a possession of a burying-place by the sons of Heth. CHAP. XXIV 1 AND Abraham was old a Being one hundred and forty years old by comparing Gen. 21. 5. with Gen. 25. 20. and †Heb. gone into days well stricken in age and the LORD had blessed Abraham in all things 2 And Abraham said unto his eldest servant of his house b viz. Eliezer Gen. 15. 2. that ruled over all that he had * chap. 47. 29. Put I pray thee thy hand under my thigh c A ceremony used in swearing as now so antiently in the Eastern parts as Gen. 47. 29. Either as a testimony of subjection and promise of faithful service for this rite was used onely by inferiours towards superiours or as some think with respect to the blessed seed Christ who was to come out of Abrahams thigh as the phrase is Gen. 46. 26. because this rite was used onely to Believers 3 And I will make thee swear by the LORD the God of heaven and the God of the Earth that * chap. 24. 3. and 27. 46. 28. 2. Exod. 34. 16. Deut. 7. 3. thou shalt not take a wife unto my son d i. e. Not perswade nor engage my Son to take for Isaac though forty years old was not onely willing to be governed by his Father in this affair but also to hearken to the counsel of this wise and faithful servant of whom both his Father and himself had such long and large experience of the daughters of the Canaanite e For he knâ—…w that they were not onely gross Idolaters and hainous sinners for so many others were but that they were a People under Gods peculiar curse Gen. 9. 25. and devoted to extirpation and utter destruction which was to be inflicted upon them by Abrahams Posterity And therefore to marry his Son to such persons had been an high degree of self-murder whereby the holy and blessed Seed had been in danger of great infection from them and utter ruine with them And Abraham's practise was afterwards justified by God who hath oft shewed his dislike of such unequal matches of his People with those Infidels and Idolaters by severe prohibitions and sharp censures See Exod. 34. 16. Deut. 7. 3. Ios. 23. 12. Esd. 9. 1 2 3. Nehem. 13. 23 25. 2 Cor. 6. 14 15. among whom I dwell 4 But thou shalt go unto my Countrey f i. e. Mesopotamia ver 10. which being largely taken for the Countrey between those two famous Rivers Euphrates and Tigris from which scituation it hath that name so Chaldaea whence Abraham came Gen. 11. 31. and 12. 1. was a part of it and to my kindred g The Family of Nahor concerning the increase whereof he had received information Chap. 22. 20 c. Which he justly preferred before the Canaanites partly because though they were Idolaters as appears from Gen. 31. 19 30 32 35. and Ios. 24. 2. yet they did Worship the true God together with Idols aâ—… may be gathered from ver 31 50 of this chapter and from other places and therefore there was more hopes of the conversion of one of that Family and partly because they lived at a great distance from the place where Abraham and his Posterity did and should live and therefore one of that stock would be more easily disintangled from her Superstition and Idolatry because she was removed from the influences of the evil counsels and examples of her nearest relations and partly because they were of the race of blessed Shem and not of cursed Canaan and take a wife unto my son Isaac 5 And the servant said unto him Peradventure the woman will not be willing to follow me unto this land h Note here the prudence and piety of this good man who before he would take an Oath doth diligently enquire into the nature and conditions of it and expresly mentioneth that exception which might seem to be of course supposed in it must I needs bring thy son again unto the land from whence thou camest 6 And Abraham said unto him Beware thou that thou bring not my son thither again i In case she will not come hither do not thou engage that he shall go thither Why so 1. Because there was more danger of infection from his wife and her kindred because of their friendly and familiar and constant converse with him than from the Canaanites who were strangers to him and lived separately from him and had but little conversation with him 2. Because the command of God to Abraham to come out of Chaldaea and into Canaan did extend to his posterity also whom God would oblige to dwell there as long as they could that they might live in constant Faith and expectation of the performance of Gods promise in giving this Land unto them Quest. How could he bring Isaac thither again where he never was Answ. 1. Isaac might be said to be there before vertually or in the Loyns of his Father as Levi is said to pay Tithes to Melchisedek by Abraham in whose Loyns he was 2. This
afterwards given to them which made it no loss but a great convenience and advantage to the Children of the chief Wives to have their half-brethren the Sons of the Concubines seated so near to them which Abraham had Abraham gave gifts and sent them away from Isaac his son o Partly that the intire possession of that Land might be reserved to the Children of Isaac and partly lest nearness of relation joyned with cohabitation or neighbourhood should beget a great familiarity between them whereby Isaacs seed were likely to be infected by their brethren whose degeneration and Apostacy Abraham might easily foresee from the evil inclinations of their own hearts and Gods exclusion of them from that Covenant of grace and life which was the onely effectual remedy against that powerful and universal corruption while he yet lived east-ward unto the east-countrey p Into Arabia and other parts of Asia the greater which were scituate east-ward from the Southern part of Canaan where Abraham now was whence these people are oft called the Children of the East as Iudg. 6. 3. and 7. 12. Iob 1. 3. 7 And these are the days of the years of Abrahams life which he lived an hundred threescore and fifteen years 8 Then Abraham gave up the ghost q His soul was not required of him as it was of that fool Luk. 12. 20. not forced from him by sharp and violent diseases but was quietly easily and chearfully yielded up by him into the hands of his merciful God and Father as the word intimates and died in a good r Good both graciously his hoary head being found in the way of righteousness and naturally free from the manifold infirmities and calamities of old age Of which see Eccles. 12. 1. c. old age an old man and full of ‖ Or days See Chap. 35. 29. years s In the Hebrew it is onely full or satisfied but you must understand with days or years as the phrase is fully expressed Gen. 35. 29. 1 Chron. 23. 1. and 29. 28. Iob 42. 17. Ier. 6. 11. When he had lived as long as he desired being in some sort weary of life and desirous to be dissolved or full of all good as the Chaldee renders it satisfied as it is said of Naphtali Deut. 33. 23. with favour and full with the blessing of the Lord upon himself and upon his Children and was gathered to his people t To his godly Progenitours the former Patriarchs to the Congregation of the just in heaven Heb. 12. 23. in regard of his soul For it cannot be meant of his body which was not joyned with them in the place of burial as the phrase is Isa. 14. 20. but buried in a strange Land where onely Sarahs body lay And it is observed that this phrase is used of none but good men of which the Jews were so fully perswaded that from this very expression used concerning Ishmael here below ver 17. they infer his Repentance and Salvation See this phrase Gen. 15. 15. and 49. 29. Numb 20. 24. and 27. 13. Iudg. 2. 10. 9 And his sons Isaac and Ishmael u For Ishmael though banished from his Fathers house lived in a place not very far from him and as no doubt he received many favours from his Father after his departure which is implied here ver 6. though it be not mentioned elsewhere so it is probable that he had a true respect and affection to his Father which he here expresseth buried him in the cave of Machpelah in the field of Ephron the son of Zohar the Hittite which is before Mamre 10 * Chap. 23. 16. The field which Abraham purchased of the sons of Heth there was Abraham buried and Sarah his wife 11 And it came to pass after the death of Abraham that God blessed his son Isaac and Isaac dwelt by the * Chap. 16. 14. and 24. 62. well Lahai-roi 12 Now these are the generations of Ishmael x Here recorded as an evidence of Gods faithfulness in fulfilling his promises made to Abraham Gen. 16. 10. and 17. 20. Abrahams son whom Hagar the Egyptian Sarahs handmaid bare unto Abraham 13 And * 1 Chron. 1. 29. these are the names of the sons of Ishmael by their names according to their generations the first-born of Ishmael Nebajoth y Of whom see Isa. 60. 7. From whom part of Arabia was called Nabathea and Kedar z Of whom see Psal. 120. 5. Isa. 21. 16. Ier. 49. 28. the Father of those called Cedraei or Cedareni in Arabia and Adbeel and Mibsam 14 And Mishma and Dumah a From him Dumah Isa. 21. 11. or Dumatha a place in Arabia seems to have received its name Others make him the Father of the Idumeans and Massa 15 ‖ Or Hadad 1 Chron. 1. 30. Hadar and Tema b He gave his name to the City and Countrey of Tema or Teman Iob 2. 11. and 6. 19. Ier. 25. 23. Jetur c The Father of the Itureans as may be gathered from 1 Chron. 5. 19. Naphish and Kedemah 16 These are the sons of Ishmael and these are their names by their towns and by their castles * Chap. 17. 20. twelve princes according to their nations 17 And these are the years of the life of Ishmael an hundred and thirty and seven years and he gave up the ghost and died and was gathered unto his people 18 And they dwelt from Havilah unto Shur that is before Egypt as thou goest towards Assyria ‖ i. e. On that part or side of Egypt which leads to Assyria and he * Heb. fell 2 Sam. 21. 9. died in the presence of all his brethren d His brethren surviving him and being his Neighbours and therefore as they had conversation with him in the time of his Life so now they did him honour at his death But this translation and interpretation may seem improbable 1. Because his death was related ver 17. and would not be so presently repeated 2. Because the foregoing words in this verse speak not of his death but of his dwelling to which these words do very well agree For what we translated and he died is commonly rendred and he fell or it fell and is most commonly used concerning a lot whereby mens portions are designed and divided as Levit. 16. 9 10. Numb 33. 54. Ios. 16. 1. and so the sense may be it fell i. e. that Countrey fell to him and his or he lay or was stretched out or posted himself as the Hebrew word is used Iudg. 7. 12. i. e. he dwelt in the presence of all his brethren and so indeed his Country lay between the Children of Keturah on the East and the Children of Isaac and Israel on the West 19 And these are the generations of Isaac Abrahams son * Matth. 1. 2. Abraham begat Isaac 20 And Isaac was forty years old when he took Rebekah to wife the daughter of Bethuel
is put for Emim either by an Apocope of the first letter or by the change of the Hebrew letter Iâ—…d into Aleph both which are frequent among the Hebrews And the sense is that Anah the Horite found out the Emims that is he met with them or came upon them suddenly and smotâ—… them In this sense the word finding is oft used as Iudg. 1. 5. 1 Sam. 31. 3. Psal. 21. 8. Iâ—…a 10. 10. in the wilderness as he fed the asses of Zibeon his father 25 And the children q Heb. Sons though but one Son be mentioned Either then he had other Sons not here expressed Or the plural number is put for the singular as Gen. 21. 7. of Anah were these Dishon and Aholibamah the daughter of Anah 26 And these are the children of Dishon ‖ Or Amram 1 Chron. 1. 41. Hemdan and Eshban and Ithran and Cheran 27 The children of Ezer are these Bilhan and Zaavan and ‖ Or Jakan â—… Chron. 1. 42. Akan 28 The children of Dishan are these Uz and Aran. 29 These are the Dukes that came of the Horites Duke Lotan Duke Shobal Duke Zibeon Duke Anah 30 Duke Dishon Duke Ezer Duke Dishan these are the Dukes that came of Hori among their Dukes r Among other Dukes which were in that Countrey Or according to their Dukedomes or Principalities The word Duke being here put for Dukedom as the word King is put for Kingdom Isa. 23. 15. Dan. 7. 17. in the land of Seir. 31 And * 1 Chro. 1. 43. these are the Kings that reigned in the land of Edom s He speaks of the posterity of Esau who after they had subdued the Horites erected a Kingdom there before there reigned any King over the children of Israel t Here prophane wiâ—…s triumph How say they could Moses write this when as yet there was no King in Israel Answ. 1. The word may be taken for any chief Governour in which sense the Title of King is given to Moses Deut. 33. 5. and to the Judges Iudg. 17. 6. and to others who were not Kings properly so called Psal. 119. 46. Luke 22. 25. Acts 9. 15. c. Answ. 2. Moses might well say thus because he did by the spirit of Prophesieforesee and therefore could foretell that the Israelites would have a King as appears from Deut. 17. 14 15. Answ. 3. This with other clauses of the same nature might be inserted afterwards by some holy and inspired man of God as it is confessed that part of the last chapter of Deuteronomy was 32 And Bela the son of Beor reigned in Edom and the name of his City u Where he was born or dwelt and so in the rest The diversity of their Cities makes it probable that these Kings had not their power by succession but either by election or by usurpation according to Isaacs prophesie of them Gen. 27. 40. By thy Sword thou shalt live was Dinhabah 33 And Bela died and Jobab the son of Zerah of Bozrah reigned in his stead 34 And Jobab died and Husham of the land of Temani x Of which land see Ier. 49. 7 20. so called either from the City Teman or from Teman the son of Eliphaz ver 11. Or of the South Countrey as the antient Translations render it reigned in his stead 35 And Husham died and Hadad the son of Bedad who smote Midian in the field of Moab reigned in his stead and the name of his City was Avith 36 And Hadad died and Samlah of Masrekah reigned in his stead 37 And Samlah died and Saul of Rehoboth by the river y Either Euphrates or a branch of it called Chabras by which there is even at this day a City called Rahabath-Melic i. e. Kings Rahabath as the learned observe Or some other River of note in those times and parts reigned in his stead 38 And Saul died and Baal-hanan the son of Achbor reigned in his stead 39 And Baal-hanan the son of Achbor died and ‖ Or Hadad Hadar reigned in his stead and the name of his City was ‖ Or Pai 1 Chro. 1. 50. Pau and his wives name was Mehetabel the daughter of Matred the daughter of Mezahab z Either Matred was the Father and Mezahab the Mother Or Matred was the Mother and Mezahab the Grand-mother 40 And these are the names of * 1 Chro. 1. 51. the Dukes †Of their Persons and Generations and Families The state of Edom between the times of Esaâ—… and Moses seems to have been this There were first Dukes then Kings and after them Dukes again But if it be objected that the time was too short for a succession of so many persons it may be replied that what is confessed concerning the Dukes preceding the Kings might be true also of these succeeding Dukâ—… and that the Edomites either having taken some distaste at 〈◊〉 〈◊〉 Government or differing about the choice of a new 〈◊〉 â—…vided themselves again into several petty Principalities oâ—… Dukedoms and so several of those were Dukes at the same time in divers parts that came of Esau according to their families after their places by their names Duke Timnah Duke ‖ Or Aliah Alvah Duke Jetheth 41 Duke Aholibamah Duke Elah Duke Pinon 42 Duke Kenaz Duke Teman Duke Mibzar 43 Duke Magdiel Duke Iram These be the Dukes of Edom according to their habitations in the land of their possession he is Esau the father of †Heb. Edom. the Edomites CHAP. XXXVII 1 AND Jacob dwelt in the land †Heb. of his fathers sojournings wherein his father was a stranger in the land of Canaan 2 These are the generations a i. e. The events or occurrences which happened to Iacob in his Family and issue So that word is used Gen. 6. 9. and Numb 3. 1. Or the word These may relate to what is said Gen. 35. 22. c. The Genealogy of Esau being brought in by way of parenthesis and that being finished Moses returns to the Generations of Iacob as his principal business and proceeds in the History of their concerns of Jacob Joseph being seventeen years old was feeding the flock with his brethren and the lad was with the sons of Bilhah and with the sons of Zilpah b Iacob placed Ioseph with them rather then with the sons of Leah either to keep Ioseph humble Or for Iosephs security because the other sons retained the old grudge of their Mother and were more like to envy contemn hate and abuse him Or as an observer of their actions whom he most suspected as the following words may seem to imply his fathers wives and Joseph brought unto his father their evil report c Acquainted him with their lewd and wicked courses to the dishonour of God and of their Family that so his Father might apply such remedies as he thought meet 3 Now Israel loved Joseph more then all his children because he was
due time to do And they were very unwilling to part with them because of the tribute and service which they did receive and expect from them 11 Therefore they did set over them task-masters m Heb masters of tribute who were to exact from them the tribute required which was both mony and labour that their purses might be exhausted by the one their strength by the other and their spirits by both * Gen. 15. 13. to afflict n Or oppress or humble to spend their strength by excessive labours and so disenable them for the procreation of children them with their burdens and they built for Pharaoh treasure-cities treasure-o Where they laid the Kings money or corn which is reckoned among treasures 2 Chro. 17. 12. and 32. 27. and wherein a great part of the riches of Egypt consisted for they had corn enough not onely for themselves but to sell to other countries so that Egypt was accounted the granary of the Roman Empire Or defenced cities in which Garrisons were to be placed which seems best to agree with the place and use of them For they were in the borders of the land and among the Israelites which appears concerning the one from Gen. 47. 11. where the land in which they were placed is called Rameses which in Hebrew consists of the same letters with this Raamses and seems to be so called then by anticipation from the City of that name now built in it and may be reasonably presumed concerning the other and therefore it is most probable that they were built to keep the Israelites in subjection and to hinder them from going out of the land Pithom and Raamses 12 †Heb. and as they afflicted them so they multiplied c. But the more they afflicted them the more they multiplyed p Through Gods over-ruling providence and singular blessing which God gave them purposely to hasten first their sorer affliction and next and by that means their glorious deliverance and grew and they were grieved * Through envy and fear because of the children of Israel 13 And the Egyptians made the children of Israel to serve with rigour q Or cruelty or tyranny with hard words and cruel usage without mercy or mitigation This God permitted for wise and just reasons 1. as a punishment of their Idolatry into which divers of them fell there Ios. 24. 14. Ezek. 20 5 7 8. and 23. 8. 2. to wean them from the land of Egypt which otherwise was a plentiful and desirable land and to quicken their desires after Canaan 3. to prepare the way for Gods glorious works and Israels deliverance 14 And they made their lives bitter with hard bondage * Psal. 81. 6. in morter and in brick and in all manner of service in the field r Which was the basest and most laborious of all their services all their service wherein they made them serve was with rigour 15 And the king of Egypt spake to the Hebrew midwives s Such as not onely were employed about the Hebrew women but were Hebrews themselves not Egyptians as some suppose as may appear 1. because they are expresly called not the midwives of the Hebrews but the Hebrew midwives 2. the Egyptian midwives would not willingly employ their time and pains among the meanest and poorest of servants as these were And if they were sent in design by the King he had lost his end which was to cover his cruelty with cunning and to perswade the people that their death was not from his intention but from the chances and dangers of child-bearing 3. the Hebrew women as they had doubtless midwives of their own so they would never have admitted others 4. they are said to fear God ver 17. 21. of which the name of one was Shiphrah and the name of the other t You are not to think that these were the onely midwives to so many thousands of Hebrew women but they were the most eminent among them and it may be for their excellency in that profession called to the service of some Egyptian Ladies and by them known to Pharaoh who might therefore think by their own interest and by the promise of great rewards or by severe threatnings to oblige them to comply with his desires and if he met with the desired success by them he meant to proceed further and to engage the rest in like manner Puah 16 And he said When ye do the office of a midwife to the Hebrew women and see them upon the stools u A seat used by women when ready to be delivered conveniently framed for the midwives better discharge of her office if it be a son then ye shall kill him x Which it was not difficult for them to do without much observation but if it be a daughter then she shall live y Either 1. because he feared not them but the males onely and some adde that he was advised by one of their magicians that a male-child should be born of the Israelites who should be a dreadful scourge to the Egyptians or 2. they reserved them for their lust or for service or for the increase of their people and the raising of a fairer breed by them 17 But the midwives feared God z More then the King and therefore chose to obey God rather than the King their commands being contrary each to other and did not as the King of Egypt commanded them but saved the men-children alive 18 And the King of Egypt called for the midwives and said unto them Why have ye done this thing and have saved the men-children alive 19 And the midwives said unto Pharaoh Because the Hebrew women are not as the Egyptian women for they are lively a Or vigorous and active in promoting the birth of their own children or like the beasts which without any help of others bring forth their young So the Hebrew word signifies and so there is onely a defect of the particle of similitude which is frequent as I have noted before and are delivered ere the midwives come in unto them b This might be no lye as many suppose but a truth concerning many of them and they do not affirm it to be so with all And so it might be either because their daily and excessive labours joyned with the fears of the execution of the Kings command whereof they seem to have gotten notice did hasten their birth as the same causes do commonly in other women or because they understanding their danger would not send for the Midwives but committed themselves to Gods providence and the care of some of their neighbours present with them So here was nothing but truth though they did not speak the whole truth which they were not obliged to do 20 Therefore c Because they feared God and spared the children ver 17 whereby they exposed themselves to the Kings displeasure because they would not offend God
that day shall the priest make an atonement for you to cleanse you that ye may be clean from all your sins before the LORD 31 It shall be a sabbath of rest y Observed as a sabbath day by cessation from all worldly and servile works and diligent attendance upon Gods worship and service unto you and ye shall afflict your souls by a statute for ever 32 * And the priest whom he shall anoint z Heâ—… i. e. either God who commanded him to be anointed as men are oft said to do what others do by their command or the High-priest who was to anoint his successour Or the third person is here put indefinitely or impersonally for who shall be anointed chap. 4. 3 5 6. and whom he shall †consecrate to minister in Heb. fill his â—…d the priests office in his fathers stead shall make the atonement and shall put on the linen clothes even the holy garments 33 And he shall make an atonement for the holy sanctuary and he shall make an atonement for the tabernacle of the congregation and for the altar and he shall make an atonement for the priests and for all the people of the congregation 34 And this shall be an everlasting statute unto you to make an atonement for the children of Israel for all their sins * once a year And he Exod 30 10. â—…b 9. 7. did as the LORD commanded Moses CHAP. XVII 1 AND the LORD spake unto Moses saying 2 Speak unto Aaron and unto his sons and unto all the children of Israel and say unto them This is the thing which the LORD hath commanded saying 3 What man soever there be of the house of Israel that killeth a Not for common use or eating for such beasts might be killed by any person or in any place but for sacrifice as manifestly appears both from ver 4. where that is expressed and from the reason of this law which is peculiar to sacrifices ver 5. and from Deut. 12. 5 15. 21. an oxe or lamb or goat in the camp b In Canaan the city answered to the camp and so it forbids any mans doing this either in the city or in the country or that killeth it out of the camp b In Canaan the city answered to the camp and so it forbids any mans doing this either in the city or in the country 4 And bringeth it not unto the door of the tabernacle c This was appointed partly in opposition to the heathens who sacrificed in all places partly to cut off occasions of Idolatry partly to prevent the peoples usurpation of the Priests office and partly to signify that God would accept of no sacrifices but through Christ and in the Church of both which the Tabernacle was a type See Heb. 9. 11. and according to his own prescript But though men were tyed to this law God was free to dispense with his own law which he did sometimes to the Prophets as 1 Sam. 7. 9. and 11. 15. c. and afterwards more fully and generally in the days of the Messiah Mal. 1. 11. Ioh. 4. 21 24. of the congregation to offer an offering unto the LORD before the tabernacle of the LORD blood shall be imputed unto that man d He shall be esteemed and punished as a murderer both by God and by men See Isa. 66. 3. The reason is because he sned that blood which though not mans blood yet was as pretious being sacred and appropriated to God and typically the price by which mens lives were ransomed he hath shed blood and that man shall be cut off from among his people e By death either by the hand of God in case men do not know it or neglect to punish it or by men if the fact was publick and evident 5 To the end that the children of Israel may bring their sacrifices which they f Either 1. the Egyptians and other idolatrous nations which commonly sacrificed to Idols or Devils in fields or any places who are not here named but may be designed by the particle they in way of contempt as if they were not worthy to be named as that particle is used Luk. 14. 24. and 19. 27. Ioh. 7. 11. and 8. 10. Or rather 2. the Israelites now mentioned and plainly understood in the following they who before the building of the Tabernacle took the same liberty herein which the Gentiles did from which they are now restrained offer in the open field even that they may bring them unto the LORD unto the door of the tabernacle of the congregation unto the priest and offer them for peace-offerings g He nameth these not exclusively to others as appears from the reason of the law and from ver 8 9. but especially because in these the temptation was more common in regard of their frequency and more powerful because part of these belonged to the offerer and the pretence was more plausible because their sanctity was something of a lower degree than others these being onely called holy and allowed in part to the people when the other are called most holy and were wholly appropriated either to God or to the Priests unto the LORD 6 And the priests shall sprinkle the blood h This verse contains a reason of the foregoing law because of Gods propriety in the blood and fat wherewith also God was well pleased and the people reconciled And these two parts onely are mentioned as the most eminent and peculiar though other parts also were reserved for God upon the altar of the LORD at the door of the tabernacle of the congregation and burn the fat for a * Exod. 29. 18. chap. 4. 31. sweet savour unto the LORD 7 And they shall no more offer their sacrifices unto devils i So they did not directly or intentionally but by construction and consequence because the Devil is the author of idolatry and is eminently served pleased and honoured by it And as the Egyptians were notorious for their Idolatry as appears by the testimony of Scripture and of all antient writers so the Israelites were infected with their leaven Ios. 24. 14. Ezek. 20. 7. and 23. 2 3. And the name of Devils is commonly given in Scripture to Idols yea even to those which seemed most innocent as to Ieroboams Calves 2 Chron. 11. 15. by which he and the people designed and professed to worship the true God as is manifest from the nature of the thing and from many places of Scripture and the worshippers of Idols are esteemed and called worshippers of Devils See Deut. 32. 17. Psal. 106. 37. 1 Cor. 10. 20. Rev. 9. 20. The Hebrew word rendred Devils signifies goats either because goats were eminently worshipped by the Egyptians as Herodotus Strabo and others note and diverse of the Idols of the Heathens were of that or a like form or because the Devil did oft appear to the Heathens in that shape as their own
for us then shall he redeem that which his brother sold. 26 And if the man have none to redeem it †Heb. his 〈◊〉 hath attained and found sufficiency and himself be able to redeem it 27 Then let him count the years of the sale thereof m i. e. From the time of the sale to the Jubilee See above ver 15 16. and restore the overplus n i. e. A convenient price for the years from this Redemption to the Jubilee unto the man to whom he sold it that he may return unto his possession 28 But if he be not able to restore it to him then that which is sold shall remain in the hand of him that hath bought it until the year of jubile and in the jubile it shall go out and he shall return unto his possession o i. e. Out of the buyers hand without any Redemption mony 29 And if a man sell a dwelling house in a walled city then he may redeem it within a whole year after it is sold within †Heb. dayes 1 Sam. 1. 3 and 27. 7. a full year may he redeem it 30 And if it be not redeemed within the space of a full year then the house that is in the walled city shall be established for ever to him that bought it throughout his generations it shall not go out in the jubile p The reason is from the great difference between such houses and lands The reasons before alledged for lands do not hold in such Houses there was no danger of confusion in Tribes or Families by the alienation of Houses The seller also had a greater propriety in Houses than in Lands as not coming to him by Gods meer gift but being commonly built by the owners cost and diligence and therefore had a fuller power to dispose of them Besides God would hereby encourage persons to buy and possess Houses in such places which frequency and fulness of Inhabitants in Cities was a great strength honour and advantage to the whole Land 31 But the houses of the villages q Because they belonged to and were necessary or very convenient for the management of the lands which have no wall round about them shall be counted as the fields of the country †Heb. 〈◊〉 belongeth unto it they may be redeemed and they shall go out in the jubile 32 Notwithstanding the cities of the Levites and the houses of the cities of their possession may the Levites redeem at any time 33 And if ‖ Or one of the Levites redeem them a man purchase of the Levites then the house that was sold and the city of his possession shall go out r Or thus But he that shall redeem it shall be or must be of the Levites i. e. No person of another Tribe though by Marriage near akin to the selling Levite shall redeem it but Levites onely and any of them shall have the same power to redeem it which in other Tribes onely the nearest kindred have and in case none of them redeem it yet the house that was sold and the City of his possession i. e. his share or interest in the City of his possession shall go out and return to the Levites without any redemption in the year of jubile for the houses of the cities of the Levites are their possession among the children of Israel 34 But the field of the suburbs of their cities s Of which see on Numb 35. 5. may not be sold t Not sold at all partly because it was of absolute necessity for them for the keeping of their Cattle and partly because these were no enclosures but common fields in which all the Levites that lived in such a City had an interest and therefore no particular Levite could dispose of his part in it Some conceive that this Law was altered in ensuing ages which they gather from Ier. 32. 7 8. c. and Act. â—… 36 37. But those examples do not prove it That sale of Ieremiahs was made by a particular dispensation and command of God and that in a time when the Levites as well as the people were to be destroyed or dispersed and carried into captivity and therefore could receive no considerable injury by it and besides this sale was onely made formally and for signification as it is explained ver 14 15. And for the land sold by Barnabas a Levite Act. 4. as it was at a time when the Jewish Church was dissolved and their state upon the brinks of utter ruine so it is not evident that it was such Suburb land which would have yielded but a small price but it might be other land either such as he might have in right of his wife or such as he might have purchased For though the Levites in general had no other share of land beside this allotted them by God yet it is conceived that particular Levites might purchase lands to themselves for it is their perpetual possession 35 And if thy brother be waxen poor and †Heb. 〈◊〉 〈◊〉 〈◊〉 fallen in decay u Heb. his hand 〈◊〉 or faileth or is decayed so that he hath not power to get or keep wealth as the phrase is Deut. 8. 18. as on the contrary when a man is able his hand is said to attain and find sufficiency as here above ver 26. with thee then thou shalt †Heb. 〈◊〉 relieve him x Heb. strengthen him comfort his Heart and strengthen his Hand yea though he be a stranger or a sojourner y Understand it of Proselytes onely for of other strangers they were permitted to take usury Deut. 23. 20. that he may live with thee 36 * Exod. 22. 25. Deut. 23. 19. Prov. 28. 8. Ezek. 18. 8. and 22. 12. Take thou no usury of him z i. e. Of thy brother whether he be Israelite or Proselyte or increase a This some conceive relates to the fruits of the earth food c. as 〈◊〉 doth to mony But here may rather feem to be two words expressing the same thing to meet with the subtil evasions of crafty and covetous men who make gain of their poor brethren for of such onely he speaks here as is evident from ver 36. by the lending of mony or other things and that they may quiet their consciences and palliate their sin they disguise it under other names and to shew that all kinds of usury are in this case forbidden whether of mony or of victuals or of anything that is commonly lent by one man to another upon usury or upon condition of receiving the thing lent with advantage and overplus as it is said Deut. 23. 19. but * Nehem. 5. 9. fear thy God that thy brother may live with thee 37 Thou shalt not give him thy money upon usury nor lend him thy victuals for increase 38 I am the LORD your God which brought you forth out of the land of Egypt to give
digged g Either by themselves or by others whom they commanded to do it the well the nobles of the people digged it by the direction of the lawgiver h Or with the lawgiver i. e. Moses they together with Moses or they by Moses his direction and appointment which is signified ver 16. with their staves i Which are here mentioned either 1. as the ensigns of their authority Iudg. 5. 14. by which they gave this command of digging or 2. as the instruments of their work not that they did formally and effectually dig the Well or receptacle for the water for which spades were more proper than staves but that as Moses smote the rock with his rod so they struck the earth with their staves making onely some small impression onely for form sake or as a sign that God would cause the water to flow forth out of the earth where they smote it as he did before out of the rock And from the wilderness they went to Mattanah 19 And from Mattanah to Nahaliel and from Nahaliel to Bamoth k See the notes on ver 16. 20 And from Bamoth in the valley l Or the valley which might be called Bamoth not because it was a place naturally high but from divers other reasons which may be easily guessed Or to the valley or to that valley that famous or rather infamous valley to wit of Abel-shittim Numb 33. 49. where they committed those foul abominations recorded Numb 25. that is in the †Heb field countrey of Moab to the top of ‖ Or the hill Pisgah m This was the top of those high hills of Abarim of which see Deut. 3. 17 27. 32. 49. 34. 1 6. which looketh toward ‖ Or the wilderness Jeshimon 21 And Israel sent messengers n By Gods allowance that so Sihons malice might be the more evident and inexcusable and that their title to his country more clear in the judgments of all men as being gotten by a just war into which they were forced for their own defence unto Sihon the king of the Amorite saying 22 * Deut. 2. 27. Judg. 11. 19. Let me pass through thy land we will not turn into the fields or into the vineyards we will not drink of the waters of the well but we will go along by the kings high-way until we be past thy borders o They spoke what they seriously intended and would have done if he had given them quiet passage but withal they knew that Sihon would not do it and that he would withstand them and that they should subdue him and take his land as God had told them before they sent this message as appears from Deut. 2. 24 26 27. and accordingly God hardened his spirit and made his heart obstinate for this end that he might deliver him into Israels hand there ver 30. And no wonder for he and his people were Amorites and therefore devoted to destruction as all that people were 23 * Deut. 29. 7. And Sihon would not suffer Israel to pass through his border but Sihon gathered all his people together and went out against Israel into the wilderness and he came to Jahaz p A city of which see Deut. 2. 32. Ier. 48. 21. and fought against Israel 24 And * Deut. 2. 32. 29. 7. Israel smote him with the edge of the sword and possessed his land from Arnon q Or which reached from Arnon c. such supplements being very usual and so here is contained a description or limitation of Sihons conquest and kingdom that it extended onely from Arnon unto the children of Ammon and then the following words for the border of the children of Ammon was strong come in very fitly not as a reason why the Israelites did not or could not conquer the Ammonites for they were absolutely forbidden to meddle with them Deut. 3. 8. but as a reason why Sihon could not enlarge his conquest and empire to the Ammonites as he had done to the Moabites unto * Josh. 12. 2. 24. 8. Psal. 135. 10 11. 136. 19. Amos 2. 9. Jabbok r A river by which the countries of Ammon and Moab were in part bounded and divided even unto the children of Ammon for the border of the children of Ammon was strong s Either by the advantage of the river or by their strong holds in their frontiers 25 And Israel took all these cities and Israel dwelt in all the cities of the Amorite t Having destroyed the antient inhabitants Deut. 2. 34. in Heshbon and in all the †Heb. daxâ—…ters villages thereof 26 For Heshbon was the city of Sihon u This is added as a reason why Israel took possession of this land notwithstanding Gods prohibition of meddling with them or their land Deut. 2. 9. because it was not now the land of the Moabites but had been some time since taken from them and in the possession of the Amorites the King of the Amorite who had fought against the former king of Moab x i. e. the predecessor of Balak who was the present King and taken all his land out of his hand even unto Arnon 27 Wherefore they that speak in proverbs y The poets or other ingenious persons to wit of the Amorites or Canaanites who made this following song of triumph over the vanquished Moabites which is here brought in partly as a proof that this was now Sihons land and partly as an evidence of the just judgment of God in spoiling the spoilers and subduing those who insulted over their conquered enemies say Come into Heshbon z These are the words either of Sihon speaking thus to his people or of the people exhorting one another to come and possess and repair the city which they had taken let the city of Sihon a That which once was the royal city of the King of Moab but now is the city of Sihon be built and prepared 28 For there is a * Jer. 48. 4â—… fire a i. e. The fury of war which is oft and fitly compared to fire here as Isa. 47. 14. Amos 1. 7 10 12 14. and 2. 2 5. gone out of Heshbon b That city which before was a refuge and defence to all the country now is turned into a great annoyance and a publick mischief a flame from the city of Sihon it hath consumed Ar of Moab c Quest. How can this be since Ar was yet in the hands of the Moabites Deut. 2. 9 18 29 Ans. 1. This may be understood not of the city of Ar but of the people or the country subject or belonging to that great and royal city as the Chaldee understands it 2. Possibly Ar was taken by Sihon of the Moabites but afterwards was either recovered by the Moabites or upon the Israelites approach quitted by Sihon gathering all his forces together that he might fight with
the Israelites and so repossessed by the Moabites 3. This place may be thus rendred it shall consume Ar of Moab the past tense being put for the future as is usual in prophetical passages and so this may be the Amorites prediction or presage that having taken Heshbon and its territories they should now extend their victories to Ar of Moab though they fell short of that hope as ordinarily men do and the lords of the high places d Either 1. the princes or governours of the strong holds which were frequently in high places especially in that mountainous country and which were in divers parts all along the river of Arnon and having taken some of these they promised to themselves that they should take all the rest and so proceed further and further till they had taken Ar it self Or rather 2. the priests and people that worship their God in their high places which may seem more probable 1. because as the Israelites worshipped God so the heathens worshipped Baal in high-places Numb 22. 41. and particularly the Moabites are noted for so doing Ier. 48. 35. 2. because amongst the eminent places of Moab there is mention of Bamoth-baal or of the high-places of Baal Ios. 13. 17. of Arnon 29 Wo to thee Moab e Alas poor Moab thou couldst not save thy self from Sihons sword thou art undone O people of * 1 Kin. 11. â—… 33. Chemosh f i. e. The worshippers of Chemosh so the God of the Moabites was called 1 King 11. 7 33. 2 King 23. 13. Ier. 48. 46. he hath given his sons that escaped and his daughters into captivity g He i. e. their God hath delivered up his own people to his and their enemies he could not defend them but suffered many of them to be killed nor could he secure even those that had escaped the sword but suffered them to fall into their enemies hands and by them to be carried into captivity unto Sihon king of the Amorite h Now the words of this and the following verse seem to be not a part of that triumphant song or poem made as I suppose by some Amoritish bard or poet which seems to be concluded ver 28. but of the Israelites making their observation upon it And here they scoffe at the impotency not onely of the Moabites but of their God also who could not save his people from the sword of Sihon and the Amorites 30 We have shot at them i Though you feeble Moabites and your God too could not resist Sihon we Israelites by the help of our God have shot to wit with success and victory as the following words shew at them to wit at Sihon and his Amorites which is easily and plainly understood both from the foregoing and following words Heshbon is perished even unto Dibon k Heshbon the Royal City of Sihon and by him lately repaired is perished is taken away from Sihon and so is all his Territory or Countrey even as far as Dibon which as some think is called Dibon-gad Numb 33. 45. and we have laid them wast even unto Nophah which reached unto Medebah l i. e. Whose Territory extendeth to Medeba Or yea even to Medeba for the Hebrew word asher is sometimes used for yea or moreover as 1 Sam. 15. 20. Psal. 10. 6. and 95. 11. The sense is the whole Country of Sihon taken by him from the Moabites is wasted and perished 31 Thus Israel dwelt in the land of the Amorite 32 And Moses sent to spy out Jaazer m One of the Cities of Moab formerly taken from them by Sihon and now taken from him by the Israelites Numb 32. 1 3 35. and after the decay or destruction of the Kingdom of the Ten Tribes repossessed by the Moabites Ier. 48. 32. and they took the villages thereof and drove out the Amorite that was there 33 * Deut. 3. 1. and 29. 7. And they turned and went up by the way of Bashan and Og n Who also was a King of the Amorites of whom see Deut. 3. 1 11. And it may seem that Sihon and Og were the leaders or Captains of two great colonies which came out of Canaan and drove out the former inhabitants of these places the King of Bashan o A rich Countrey famous for its pastures and breed of Cattel Deut. 32. 14. Psal. 22. 12. Ier. 50. 19. and for its Oaks Ezek. 27. 6. went out against them he and all his people to the battel at Edrei 34 And the LORD said unto Moses Fear him not p A necessary caution for he was a great Giant Deut. 3. 11. likely to strike them with terrour for I have delivered him into thy hand and all his people and his land and * Psal. 135. 10 11. 136. 20. thou shalt do to him as thou didst unto Sihon King of the Amorites which dwelt at Heshbon 35 So they smote him and his sons and all his people until there was none left him alive and they possessed his land CHAP. XXII 1 AND * the children of Israel set forward chap. 33. 48. and pitched in the plains of Moab a Which still retained their antient title though they had been taken away from the Moabites by Sihon and from him by the Israelites on this side Jordan by Jericho b i. e. Over against Iericho Or near the passage over Iordan to Iericho or its territories 2 And Balak the son of Zippor c The son or successour of him whom Sihon had spoiled of part of his Kingdom Numb 21. 26. Of him see Indg. 11. 25. Mich. 6. 5. saw all that Israel had done to the Amorite 3 And Moab was sore afraid d As it was foretold both in general of all Nations Deut. 2. 25. and particularly concerning Moab Exod. 15. 15. of the people because they were many and Moab was distressed because of the children of Israel 4 And Moab said unto the elders of Midian e Called the Kings of Midian Numb 31. 8. and Princes of Midian Ios. 13. 21 who though divided in their Kingdomes yet were now united upon the approach of the Israelites their common enemy and being as it seems a potent and crafty people and neighbours to the Moabites these seek confederacy with them We read of Midianites near mount Sinai Exod. 2. and 3. which seem to have been a part or colony of this people that went out to seek new quarters as the manner of those times was bâ—…t the body of that people were seated in those parts as is evident from many Scriptures Now shall this company lick up f i. e. Consume and utterly destroy in which sense the fire is said to lick up the water and sacrifices 1 King 18. 38. The meaning is we can expect no mercy from them they will utterly root us out as they did the Amorites if we do not make a stout and timely opposition all that are round
having been injured by the Midianites all were to have some share in the reparations but the Warriours who were but 12000 have a far greater share than others of their brethren because they underwent greater pains and dangers 28 And levy a tribute unto the LORD of the men of war which went out to battel one soul z i. e. one person as it follows here and ver 30. of five hundred both of the persons and of the beeves and of the asses and of the sheep 29 Take it of their half and give it unto Eleazar the priest for an heave-offering of the LORD a In thankfulness to God for their preservation and good success 30 And of the children of Israels half thou shalt take one portion of fifty b Whereas the former part was one of 500 the reason of the difference is partly because this was taken out of the peoples portion whose hazards being less than the others their gains also in all reason were to be less partly because this was to be distributed into more hands the Levites being now numerous when the Priests were but few of the persons of the beeves of the asses and of the ‖ Or goats sheep of all manner of beasts and give them unto the Levites * chap. 3. 7 8 25 31 36. which keep the charge of the tabernacle of the LORD 31 And Moses and Eleazar the priest did as the LORD commanded Moses 32 And the booty being the rest of the prey c All which was now left of the prey It is so expressed because they took more but some of the persons were since killed ver 17. and some of the cattel was spent for the necessary provisions of the army which the men of war had caught was six hundred thousand and seventy thousand and five thousand sheep 33 And threescore and twelve thousand beeves 34 And threescore and one thousand asses 35 And thirty and two thousand persons in all of women that had not known man by lying with him 36 And the half which was the portion of them that went out to war was in number three hundred thousand and seven and thirty thousand and five hundred sheep 37 And the LORDS tribute of the sheep was six hundred and threescore and fifteen 38 And the beeves were thirty and six thousand of which the LORDS tribute was threescore and twelve 39 And the asses were thirty thousand and five hundred of which the LORDS tribute was threescore and one 40 And the persons were sixteen thousand of which the LORDS tribute was thirty and two persons 41 And Moses gave the tribute which was the LORDS heave-offering unto Eleazar the priest as the LORD commanded Moses d Either now upon his consulting of God in the case or formerly in general rules and laws for such occasions such as Numb 18. 8. 42 And of the children of Israels half which Moses divided from the men that warred 43 Now the half that pertained unto the congregation was three hundred thousand and thirty thousand and seven thousand and five hundred sheep 44 And thirty and six thousand beeves 45 And thirty thousand asses and five hundred 46 And sixteen thousand persons 47 Even of the children of Israels half Moses took one portion of fifty both of man and of beast and gave them unto the Levites which kept the charge of the tabernacle of the LORD as the LORD commanded Moses 48 And the officers which were over thousands of the host the captains of thousands and captains of hundreds came near unto Moses 49 And they said unto Moses Thy servants have taken the sum of the men of war which are under our †Heb. 〈◊〉 charge and there lacketh not one man of us 50 We have therefore brought an oblation for the LORD what every man hath †Heb. soâ—… gotten of jewels of gold chains and bracelets rings ear-rings and tablets to make an atonement for our souls e For their error noted ver 14 15 16. and withal for a memorial as it is said ver 54. or by way of gratitude for such a stupendious assistance and deliverance as appears from the word therefore in the beginning of this verse and from ver 49. before the LORD 51 And Moses and Eleazar the priest took the gold of them even all wrought jewels 52 And all the gold of the †Heb. 〈◊〉 offering offering that they offered up to the LORD of the captains of thousands and of the captains of hundreds was sixteen thousand seven hundred and fifty shekels 53 For the men of war had taken spoil every man for himself 54 And Moses and Eleazar the priest took the gold of the captains of thousands and of hundreds and brought it into the tabernacle of the congregation for a memorial for the children of Israel before the LORD CHAP. XXXII 1 NOW the children of Reuben and the children of Gad had a very great multitude of cattel and when they saw the land of Jazer a A city and country taken from the Amorites Numb 21. 32. and the land of Gilead b A mountainous country famous for pasturage Ier. 50. 19. Mich. 7. 14. that behold the place was a place for cattel 2 The children of Gad and the children of Reuben came and spake unto Moses and to Eleazar the priest and unto the princes of the congregation saying 3 Ataroth c Different from that Ataroth Iosh. 16. 2 7. which was on the other side of Iordan and Dibon and Jazer and Nimrah d Called Beth-nimrah ver 36. and Ios. 13. 27. and the waters of Nimrim Isa. 15. 6. and Heshbon and Elealeh and Shebam e Which is thought to be the same place called Baal-meon ver 38. and Beth-meon Ier. 48. 23. and Nebo and Beon f 4 Even the countrey * ch 21. 〈◊〉 which the LORD smote before the congregation of Israel g And given to them for a possession in the same manner as he will give the land of Canaan is a land for cattel and thy servants have cattel 5 Wherefore said they if we have found grace in thy sight let this land be given unto thy servants for a possession and bring us not over Jordan h To wit to give us our possession there but let this land on this side Iordan be our whole possession 6 And Moses said unto the children of Gad and to the children of Reuben Shall your brethren go to war and shall ye sit here i In ease and peace whilest your brethren are ingaged in a bloody war Their words were ambiguous and Moses thought this to be an act of unbelief and sloth and self-love and policy 7 And wherefore †Heb. break discourage ye the heart of the children of Israel from going over into the land which the LORD hath given them 8 Thus did your fathers when I * chap. 13. 3. sent them from Kadesh-barnea * Deut. 1. 22.
to see the land 9 For * chap. 13. 24. when they went up into the valley of Eshcol and saw the land they discouraged the heart of the children of Israel that they should not go k That they should not attempt to go but rather return to Egypt Numb 14. 4. into the land which the LORD had given them 10 And the LORDS anger was kindled the same time and he sware saying 11 Surely none of the men that came up out of Egypt * chap. 14. 28 â—…9 from twenty years old and upward shall see the land which I sware unto Abraham unto Isaac and unto Jacob because * chap. 14. 24 30. they have not †Heb. fulfilled after me wholly followed me 12 Save Caleb the son of Jephunneh the Kenezite l So called from Kenaz his grand-father or one of his eminent ancestours Ios. 15. 17. 1 Chron. 4. 13 14 15. and Joshua the son of Nun for they have wholly followed the LORD 13 And the LORDS anger was kindled against Israel and he made them wander in the wilderness forty years until all the generation that had done evil in the sight of the LORD were consumed 14 And behold ye are risen up in your fathers stead an increase of sinful men m Succeeding your fathers as in their places and estates so also in their sins to augment yet the fierce anger of the LORD toward Israel 15 For if ye turn away from after him he will yet again leave them in the wilderness and ye shall destroy all this people n Who being moved by your counsel and example will refuse to go over Iordan and to possess the land of Canaan 16 And they came near unto him and said We will build sheep-folds here for our cattel and cities for our little ones 17 But we our selves o Either all or as many of us as shall be thought necessary leaving onely so many as may be necessary to provide for the sustenance and defence of our wives and children here See Ios. 4. 12 13. will go ready armed before the children of Israel until we have brought them unto their place and our little ones shall dwell in the fenced cities because of the inhabitants of the land p The Moabites and Edomites or other bordering people 18 * Josh 22. 2. We will not return unto our houses until the children of Israel have inherited every man his inheritance 19 For we will not inherit with them on yonder side Jordan or forward because our inheritance is fallen to us on this side Jordan eastward 20 And * Josh. 1. 13. Moses said unto them If ye will do this thing if ye will go armed before the LORD p Either 1. sincerely and heartily as in Gods presence Or rather 2. before the Ark. which was the token of Gods presence He alludes either to the order of the tribes in their march whereby Reuben and Gad marched next and immediately before the ark as appears from Numb 2. 10 14 16 17. Or to the manner of their passage over Iordan wherein the Ark went first into Iordan and stood there whilest all the tribes marched over Iordan by and before it Ios. 3. and 4. and these amongst the rest as is expresly noted in these very words that they passed over before the Lord Ios. 4. 13. to war 21 And will go all of you armed over Jordan fore the LORD until he hath driven out his enemies from before him 22 And * Deut. 3. 20. the land be subdued before the LORD q i. e. By his presence and gracious and powerful assistance then afterward ye shall return and be guiltless before the LORD and before Israel and * Deut. 3. 12 15 16. Josh. 1. 15 and 13. 8. this land shall be your possession before the LORD 23 But if ye will not do so behold ye have sinned against the LORD and be sure your sin r i. e. The punishment of your sin as that word is very oft used will find you out 24 Build you cities for your little ones and folds for your sheep and do that which hath proceeded out of your mouth s Which you have uttered and promised to do See this or the like phrase Numb 30. 2. Mat. 15. 18. 25 And the children of Gad and the children of Reuben spake unto Moses saying Thy servants will do as my lord commandeth 26 Our little ones our wives our flocks and all our cattel shall be there in the cities of Gilead t. r Largely so called as that word is oft used for that whole country beyond Iordan as in other places it is taken more strictly for a part of it as here below ver 39 40. and elsewhere 27 * Josh. 4. 12. But thy servants will pass over every man armed for war before the LORD to battel as my lord saith 28 So * Josh. 1. 13. concerning them Moses commanded Eleazar the priest and Joshua the son of Nun and the chief fathers of the tribes of the children of Israel 29 And Moses said unto them If the children of Gad and the children of Reuben will pass with you over Jordan every man armed to battel before the LORD and the land shall be subdued before you then ye shall give them the land of Gilead for your possession 30 But if they will not pass over with you armed they shall have possession among you in the land of Canaan u They shall forfeit and lose their possessions in Gilead and shall be constrained to go over Iordan and to seek possessions there among their brethren 31 And the children of Gad and the children of Reuben answered saying As the LORD hath said x Either at this time by thy mouth or formerly where he commandeth us as well as our brethren to go into Canaan and possess it unto thy servants so will we do 32 We will pass over armed before the LORD into the land of Canaan that the possession of our inheritance on this side Jordan may be ours 33 And * Deut. 3. 2. Josh. 13. 8. and 22. 4. Moses gave unto them even to the children of Gad and to the children of Reuben and unto half the tribe of Manasseh y Who are here added to the Tribes of Reuben and Gad either because upon the good success of the two Tribes of Reuben and Gad they were encouraged to make the same request for themselves as having much cattel as well as they or because upon further consideration it was found that this portion of land was more than sufficient for those two tribes and it was given by Moses â—…o these rather than to any other because these fought against the Amorites with great courage and success here ver 39. and Ios 17. 1. the son of Joseph the * chap. 21. 24 33. Kingdom of Sihon king of the Amorite and the kingdom of Og king of Bashan the land
with the cities thereof in the coasts even the cities of the countrey round about 34 And the children of Gad built z i. e. Repaired and fortified as that word is oft used as 1 King 12. 25. 2 King 14. 22. 2 Chron. 8. 1. and 11. 5 c. and 26. 2. Dan. 4. 30. For they neither had need nor leasure as yet to do more the old cities not being burnt and ruined as divers in Canaan were Dibon and Ataroth and Aroer 35 And Atroth Shophan and * Verse 1 3. Iazâ—…r Jaazer and Jogbehah 36 And * Verse 3. Nimrah Beth-nimrah and Beth-haran fenced cities and folds for sheep 37 And the children of Reuben * chap. 21. 27. built Heshbon and Elealeh and Kirjathaim 38 And Nebo a Of which city see Deut. 34. 1. Ier. 48. 1. and Baal-meon * See Verse 3. Josh. 23. 7. their names being changed b Either because conquerors of places use to do so or because the names of other Gods which Nebo and Baal-meon unquestionably were were not to be mentioned Exod. 23. 13. especially at the first settling of the Israelites there that the very remembrance of the Idols might be blotted out and so the temptation to Idolatry removed though afterwards when that danger was over they were called by their old names again Ios. 13. 17 20 and Shibmah and †Heb. they called by names the names of the cities gave other names unto the cities which they builded 39 And the children of * Gen. 50. 23. Machir the son of Manasseh went to Gilead and took it c i. e. Part of it or Gilead is here taken more strictly See above on ver 29. and Gen. 31. 21. Deut. 3. 12 13. and dispossessed the Amorite which was in it 40 And Moses * Deut. 3. 12 13 15. gave Gilead unto Machir the son of Manasseh d i. e. Not to Machir himself who doubtless was long since dead see Gen. 50. 23. the family or posterity of Machir which are called by their fathers name as the names of Abraham Act. 7. 16. of Isaac Amos 7. 9. of Iacob or Israel frequently of Iudah and Simeon Iudg. 1. 3. of David 1 King 12. 6. are manifestly put for their posterity and he dwelt therein 41 And * Deut. 3. 14. Josh. 13. 30. Jair the son of Manasseh e Called here the son of Manasseh partly because he was so by his mother 1 Chron. 2. 21 22. and partly because he joyned himself with the Manassites in this expedition and settled himself among them went and took the small towns thereof and called them Havoth-jair 42 And Nobah f Who though not elsewhere named was doubtless an eminent person of the Tribe of Manasseh went and took Kenath and the villages †Heb. daughters thereof and called it Nobah after his own name CHAP. XXXIII 1 THese are the journeys of the children of Israel which went forth out of the land of Egypt with their armies a i. e. In great number and exact order as armies march and they did Exod. 12. 37 38 and 13. 18. under the hand of Moses and Aaron 2 And Moses wrote their goings out according to their journeys by the commandment of the LORD b Who would have this done partly to evince the truth of the history partly to preserve the remembrance of Gods glorious and miraculous works both of judgment and mercy towards his people and thereby to confirm their faith in their present difficult undertaking and these are their journeys according to their goings out 3 And they * Exod. 12. 37. departed from Rameses c Whither they all repaired by Moses his order from all parts of the land in the first month on the fifteenth day of the first month on the morrow after the passover the children of Israel went out * Exod. 14. 8. with an high hand in the sight of all the Egyptians d See Exod. 14. 8. Numb 15. 30. 4 For the Egyptians buried all their first-born * Exod. 12. 〈◊〉 which the LORD had smitten among them * Exod. 12. 〈◊〉 18. 11. Isa. 21. 9. 19. 1. upon their gods e Either 1. their princes and rulers who are sometimes called gods in Scripture and so this is added by way of amplification God flew their first-born not onely of the meaner sort but even of their King and princes Or 2. their falsegods to wit those beasts which the brutish Egyptians worshipped as Gods which were killed with the rest for the first-born both of men and beasts were then killed Exod. 13. 15. See more on Exod. 12. 12. and 18. 11. also the LORD executed judgment 5 And the children of Israel removed from Rameses and pitched in Succoth 6 And they departed from * Exod. 13. â—… Succoth and pitched in Etham which is in the edge of the wilderness 7 And they * Exod. 1â—…â—… removed from Etham and turned again unto Pi-hahiroth which is before Baal-zephon and they pitched before Migdol 8 And they departed from before Pi-hahiroth and * Exod. 1â—…â—… 15. 22 23. passed through the midst of the sea into the wilderness and went three dayes journey in the wilderness of Etham and pitched in Marah 9 And they removed from Marah and * Exod. 1â—…â—… came unto Elim and in Elim were twelve fountains of water and threescore and ten palm-trees and they pitched there 10 And they removed from Elim and encamped by the Red-sea f i. e. By another part of that Sea which they passed over 11 And they removed from the Red-sea and encamped in the * Exod. 1â—… â—… wilderness of Sin 12 And they took their journey out of the wilderness of Sin and encamped in Dophkah 13 And they departed from Dophkah and encamped in Alush 14 And they removed from Alush and encamped at * Exod. 1â—… â—… Rephidim where was no water for the people to drink 15 And they departed from Rephidim and pitched in the * Exod. 16. â—… wilderness of Sinai 16 And they removed from the desert of Sinai and pitched * chap. 11. 〈◊〉 at ‖ That is 〈◊〉 of lust Kibroth-hattaavah 17 And they departed from Kibroth-hattaavah and * chap. 11. 〈◊〉 encamped at Hazeroth 18 And they departed from Hazeroth and pitched in Rithmah g A place in the wilderness of Paran near Kadesh-barnea 19 And they departed from Rithmah and pitched at Rimmon-parez 20 And they departed from Rimmon-parez and pitched in Libnah 21 And they removed from Libnah and pitched at Rissah 22 And they journeyed from Rissah and pitched in Kehelathah 23 And they went from Kehelathah and pitched in mount Shapher 24 And they removed from mount Shapher and encamped in Haradah 25 And they removed from Haradah and pitched in Makheloth 26 And they removed from Makheloth and encamped at Tahath 27 And they departed from Tahath and pitched at Tarah 28
in Ios. 15. 3. may seem distinguished into two places Hezron and Addar which here are united because peradventure they were contiguous or joyned together Or the village of Addar and so this is the same place called Addar Ios. 15. 3. and for Hezron that may be another place here omitted and there supplied for more exactness and pass on to Azmon k Which is at the West end of the mount of Edom. 5 And the border shall fetch a compass from Azmon unto the river of Egypt l Called Sihon Ios. 13. 3. which divided Egypt from Canaan See Gen. 15. 18. and the goings out of it shall be at the sea m The midland sea called the sea emphatically whereas the other seas there as they are called are indeed but lakes 6 And as for the western border ye shall even have the great n The midland sea from the South to the North so far as runs parallel with mount Libanus sea for a border this shall be your west-border 7 And this shall be your north border from the great â—…ea ye shall poinâ—… oâ—… for you moâ—… Hâ—…r o Not that Hor where Aaron died Numb 20. 22. which was Southward and bordering upon Edom Numb 33. 37 38. and therefore could not be their northern border but another mountain and as it is conceived the mountain of Libanus which is elsewhere mentioned as the Northern border of the land and which in regard of divers parts or by divers people is called by divers names as Sirion and Senir Deut. 3. 9. and Sion Deut. 4. 48. and Hermon Ios. 13. 5. and here Hor which signifies a mountain and this may be called so by way of eminency Certain it is that as Hor here so Hermon Ios. 13. 5. is joyned with the entrance of Hamath which makes it probable they are one and the same place 8 From mount Hor ye shall point out your border unto the entrance of Hamath p Called Hamath the great Amos 6. 2. which is among the Northern borders Ezek. 47. 16 17. See Gen. 10. 15 18. Numb 13. 21. Iudg. 3. 3. 1 King 8. 65. and the goings forth of the border shall be to Zedad 9 And the border shall go unto Ziphron and the goings out of it shall be at Hazar-enan this shall be your north-border 10 And ye shall point out your east-border from Hazar-enan to Shepham 11 And the coast shall go down from Shepham to Riblah on the east-side of Ain and the border shall descend and shall reach unto the †Heb. shoulder side of the sea of Chinnereth q Of this name we have a city Ios. 19. 35. and a country Ios. 11. 2. 1 King 15. 20. and a Sea or Lake here and Ios. 12. 3. and 13. 27. which in the New Testament is called the sea of Genesareth Luk. 5. 1. and of Galilee and of Tâ—…otrias Ioh. 6. 1. eastward 12 And the border shall go down to Jordan r i. e. All along the river of Iordan even to the end of it which is the eastern border and the goings out of it shall be at the salt sea this shall be your land with the coasts thereof round about 13 And Moses commanded the children of Israel saying This is the land which they shall inherit by lot which the LORD commanded to give unto the nine tribes and to the half tribe 14 * chap. 32. 33. Josh. 14. 2 3. For the tribe of the children of Reuben according to the house of their fathers and the tribe of the children of Gad according to the house of their fathers have received their inheritance and half the tribe of Manasseh have received their inheritance 15 The two tribes and the half tribe have received their inheritance on this side Jordan near Jericho eastward toward the sun-rising 16 And the LORD spake unto Moses saying 17 These are the names of the men which shall divide the land unto you * Josh. 14. 1. and 19. 51. Eleazar the priest s Who was to act in Gods name to cast lots to prevent differences and contentions to consult with God in cases of difficulty to transact the whole business in a solemn and religious manner and Joshua the son of Nun. 18 And ye shall take one prince of every tribe to divide the land by inheritance 19 And the names of the men are these of the tribe of Judah t The order of the Tribes is here differing from that Numb 1 7 26. and in other places being here as also Ios. 16. and 17. and 18. and 19. conformed to the order of their several inheritances which afterwards fell to them by Lot Which is an evident demonstration of the infinite wisdom of Gods providence and of his exact and peculiar care over his people Caleb the son of Jephunneh 20 And of the tribe of the children of Simeon Shemuel the son of Ammihud 21 Of the tribe of Benjamin Elidad the son of Chisbon 22 And the prince of the tribe of the children of Dan Bukki the son of Jogli 23 The prince of the children of Joseph for the tribe of the children of Manasseh Hanniel the son of Ephod 24 And the prince of the tribe of the children of Ephraim Kemuel the son of Shiphtan 25 And the prince of the tribe of the children of Zebulun Elizaphan the son of Parnach 26 And the prince of the tribe of the children of Issachar Paltiel the son of Azzan 27 And the prince of the tribe of the children of Asher Ahihud the son of Shelomi 28 And the prince of the tribe of the children of Naphtali Pedahel the son of Ammihud 29 These are they whom the LORD commanded to divide the inheritance unto the children of Israel in the land of Canaan CHAP. XXXV 1 AND the LORD spake unto Moses in the plains of Moab by Jordan near Jericho saying 2 * Josh. 14. 3 4. and 21. 2. Command the children of Israel that they give unto the Levites of the inheritance of their possession cities to dwell in and ye shall give also unto the Levites suburbs for the cities round about them 3 And the cities shall they have to dwell in and the suburbs of them shall be for their cattel a For pasturage for their cattel where they might not build houses nor plant gardens orchards or vineyards no nor sow corn for which they were abundantly provided out of the first-fruits and tithes And these suburbs did not belong to the Levites in common but were distributed to them in convenient proportions as may appear from Ios. 21. 18. 1 Chron. 6. 60. and for their goods and for all their beasts 4 And the suburbs of the cities which ye shall give unto the Levites shall reach from the wall of the city and outward a thousand cubits round about b Obj. In the next verse it is two thousand How do these agree Ans. 1. The LXX Interpreters read both here and ver
children because he hath †Heb. fulfilled â—…go after wholly followed the LORD 37 * Num. 20. 12. and 27. 14. Chap. 3. 26. and 4. 21. and 34. 4. Also the LORD was angry with me for your sakes r Upon occasion of your wickedness and perverseness by which you provoked me to speak unadvisedly Psal. 106. 32 33. saying Thou also shalt not go in thither 38 But Joshua the son of Nun which standeth before thee s i. e. Who is now thy Minister and Servant for such are oft described by this phrase as 1 King 1. 2. Dan. 1. 5 19. he shall go in thither Encourage him for he shall cause Israel to inherit it 39 Moreover your little ones which ye said should be a prey and your children which in that day had no knowledge between good and evil t A common description of the state of childhood as Ionah 4. 11. they shall go in thither and unto them will I give it and they shall possess it 40 But as for you turn ye and take your journey into the Wilderness by the way of the Red-sea 41 Then ye answered and said unto me * Num. 14. 40. We have sinned against the LORD we will go up and sight according to all that the LORD our God commanded us And when ye had girded on every man his weapons of war ye were ready u Or ye offered your selves or you began or you earnestly resolved and attempted to go up into the hill 42 And the LORD said unto me say unto them Go not up neither fight for I am not among you x With my powerful presence and assistance lest ye be smitten before your enemies 43 So I spake unto you and ye would not hear but rebelled against the commandment of the LORD and †Heb. 〈◊〉 were presumptuous 〈◊〉 went presumptuously up into the hill 44 And the Amorite which dwelt in that mountain came out against you and chased you as bees do y As Bees which being provoked come out of their Hives in great numbers and with great fury pursue and sting their Adversary and Disturber Psal. 118. 12. and destroyed you in Seir even unto Hormah 45 And ye returned and wept before the LORD but the LORD would not hearken to your voice nor give ear unto you 46 So ye abode in Kadesh many dayes according unto the dayes that ye abode there z i. e. As you abode in Kadeh many even 40 days until the spies which you sent returned to give you an account so you also abode there many days or a long time after and were not now permitted to make any further progress towards Canaan CHAP. II. 1 THen we turned and took our journey into the wilderness by the way of the Red-sea * Num. Chap. 1. 40. as the LORD spake unto me and we compassed mount Seir a The Mountainous Countrey of Sâ—…r or Eâ—… many dayes b Or Many years even for 38 years 2 And the LORD spake unto me saying 3 Ye have compassed this mountain long enough turn ye northward c Towards the land of the 〈◊〉 and Canaanites 4 And command thou the people saying ye are to pass through the coast d Or by or near the coast or border for they did not pass through their borders as it is said Numb 20. 21. And the particle Beth doth oft signifie by or nâ—…ar as Gen. 37. 13. Ioâ—… 5. 13. Iudg. 8. 5. Ier. 32. 7. Thus that difference may be reconciled which others reconcile thus that they at first denyed it but afterwards granted it of your brethren * Num. 20. 14. the children of Esau which dwell in Seir e These words restrain the prohibition to these particular Children of Esau for there were another sort or branch of Esau's Children which were to be medled with and destroyed even the 〈◊〉 Exod. 17. 14. 〈◊〉 25. 17. who were Esaus posterity Gen. 36. 12. and they shall be afraid of you f But I charge you take no advantage of their fears which you will be very apt to do take ye good heed unto your selves therefore 5 Meddle not with them f To wit in battel at this time for I will not give you of their land †Heb. even to the treading of the 〈◊〉 of the foot no not so much as a foot-breadth * Gen. 36. 8. Josh. 24. 4. because I have given mount Seir unto Esau for a possession 6 Ye shall buy meat of them g For though the Manna did yet rain upon them they were not forbidden to buy oâ—…ner meats when they had opportunity but onely were forbidden greedily to hunger after them when they could not obtain them for money that ye may eat and ye shall also buy water of them h For water in those parts was scarce and therefore private persons did severally dig pits for their particular use See Gen. 26. 18. Numb 21. 18. for money that ye may drink 7 For the LORD thy God hath blessed thee i By Gods blessing thou art able to buy thy conveniencies and therefore thy theft and rapine will be inexcusable because without any pretence of necessity in all the works of thy hand he knoweth k Heb. He hath known i. e observed or regarded with care and kindness which that word oft notes as Psal. 1. â—… and 31. 7. Which experience of God's singular goodness to thee should make thee trust him still and not use any undirect and unjust practices to procure what thou wantest or desirest thy walking through this great wilderness these forty years the LORD thy God hath been with thee thou hast lacked nothing 8 And when we passed by from our brethren the children of Esau which dwelt in Seir through the way of the plain from Elath and from Ezion-Gaber l Of which see Numb 33. 35. which may be either that place upon the Red-sea 1 King 9. 26. or another of the same name we turned m To wit from our direct road which lay through Edoms land and passed by the way of the wilderness of Moab 9 And the LORD said unto me ‖ Or use no hoâ—… against Moab Distress not the Moabites neither contend with them in battel for I will not give thee of their land for a possession because I have given Ar n The chief City of the Moabites Numb 21. 15 28. here put for the whole Country which depended upon it unto the children of Lot o So called to signifie that this preservation was not for their sakes for they were a wicked people but for Lets sake whose memory God yet honours for a possession 10 The Emims p Men terrible for stature and strength as their very name imports See Gen. 14. 5. whose expulsion by the 〈◊〉 is here noted as a great incouragement to the 〈◊〉 for whose sake he 〈◊〉 〈◊〉 〈◊〉 driâ—…e out the wicked and accuried Caâ—…
and his land before thee begin to possess that thou mayest inherit his land 32 * Num. 21. 23. Then Sihon came out against us he and all his people to fight at Jahaz 33 And the LORD our God delivered him before us and we smote him and his sons and all his people 34 And we took all his cities at that time and utterly destroyed g By Gods command these being a part of those people who were devoted by the Lord of Life and Death to utter destruction for their abominable wickedness See Deut. 7. 2. and 20. 16. the †〈…〉 men and the women and the little ones of every city we left none to remain 35 Onely the cattel we took for a prey unto our selves and the spoyl of the cities which we took 36 From Aroer h Which was in the border of Moab but now in the hands of the Amorites which is by the brink of the river of Arnon and from the city that is by the river i Heb. In the river wherewith it was encompassed Numb 21 15 28. Ios. 12. 2. and 13. 9. He speaks exclusively for this was Ar which now was in the Moabites Jurisdiction above v. 9. even unto Gilead there was not one city too strong for us the LORD our God delivered all unto us 37 Onely unto the land of the children of Ammon thou camest not nor unto any place of the river * â—…en 32. 22. Jabbok k i. e. Beyond Iaâ—…ok for that was the border of the Ammonites Ios. 12. 2. Obj. Half the land of the Ammonites is said to be given to the tribe of Gad Ios. 13. 27. Answ. This is true of that half of it which the Amorites had taken from them but not of the other half which yet was in the possession of the Ammonites nor unto the cities in the mountains l The mountainous Country of the Ammonites nor unto whatsoever the LORD our God forbad us m Heb. commanded us commanding is put for forbidding here as Gen. 2. 16. and 3. 11. Levit. 4. 2. Deut. 4. 23. The words may be thus rendred Concerning which the Lord gave us command or charge to wit that we should not meddle with them as was said before So it is only an ellipsis of the preposition which is very frequent CHAP. III. 1 THen we turned and went up the way to Bashan and * Num. 21. 33. c. chap. 29. 7. Og the King of Bashan came out against us he and all his people to battel at Edrei 2 And the LORD said unto me Fear him not a Though he be of so frightful a look and stature ver 11. for I will deliver him and all his people and his land into thy hand and thou shalt do unto him as thou didst unto * Num. 21. 24. Sihon King of the Amorite which dwelt at Heshbon 3 So the LORD our God delivered into our hands * Num. 21. 33. Og also the King of Bashan and all his people and we smote him until none was left to him remaining 4 And we took all his cities at that time there was not a city which we took not from them threescore cities all the region of Argob b A Province within Bashan or at least subject and belonging to Bashan as appears from ver 13. and 1 King 4. 13. called Argob possibly from the name of a man its former Lord and owner the kingdom of Og in Bashan 5 All these cities were fenced with high walls gates and bars c Which may encourage you in your attempt upon Canaan notwithstanding the fenced cities which the spies told you of and you must expect to find besides unwalled towns a great many 6 And we utterly destroyed them as we did unto Sihon King of Heshbon utterly destroying the men women and children of every city 7 But all the cattel and the spoil of the cities we took for a prey to our selves 8 And we took at that time out of the hand of the two Kings of the Amorite the land that was on this side Jordan d So it was when Moses wrote this book but afterward when Israel passed over Iordan it was called the land beyond Iordan from the river of Arnon unto mount Hermon e 9 Which Hermon the Zidonians call Sirion and the Amorite call it Shenir f Elsewhere called mount Gilead and Libanus or Libanon and here Shenir and Sirion and by abbreviation Sion Deut. 4. 48. Which several names are given to this one mountain partly by several people and partly in regard of several tops and parts of it whence Scâ—…nir and Hermon are mentioned as distinct places Cant. 4. 8. 10 All the cities of the plain and all Gilead f Gilead is sometimes taken largely for all the Israeâ—…ites possessions beyond Iordan and so it comprehends Bashan but here more strictly for that part of it which lies in and near mount Gilead and so it is distinguished from Bashan and Argob and * â—…osh 12. 5. â—…d 13. 11. all Bashan unto Salchah and Edrei cities of the kingdom of Og in Bashan 11 For only Og King of Bashan remained of the remnant of giants g The other giants of Bashan were destroyed before and therefore when Og was killed the Israelites work was done behold his bedstead was a bedstead of iron is it not in * 2 Sâ—…m 12. 26. Jer. 49. 2. Rabbath of the children of Ammon i Where it might now be either because the Ammonites in some former battel with Og had taken it as a spoil or because after Ogs death the Ammonites desired to have this monument of his greatness and the Israelites permitted them to carry it away to their chief city nine cubits was the length thereof and four cubits the breadth of it after the cubit of a man k To wit of ordinary stature So his bed was four yards and an half long and two yards broad 12 And this land which we possessed at that time from Aroer which is by the river Arnon and half mount Gilead and * Num. 32. 33 Josh. 13. 8. c. the cities thereof gave I unto the Reubenite and to the Gadite 13 And the rest of Gilead and all Bashen being the kingdom of Og gave I unto the half tribe of Manasseh all the region of Argob with all Bashan which was called the land of giants 14 * 1 Chro. 2. 2â—… Jair the son of Manasseh took all the countrey of Argob unto the coasts of Geshuri l Or Geshurites a people towards the North of Canaan 2 Sam. 3. 3. and 15. 8. See also Ios. 13. 13. and Maachathi m Of whom see 2 Sam. 3. 3. and 10. 6. and called them after his own name Bashan * Num. 32. 41. Havoth-Jair unto this day n This must be put among those other passages which were not written by Moses but added by those holy men who
which the LORD thy God giveth thee for ever 41 Then Moses severed three cities y As God had commanded him Numb 35. 6 14. on this side Jordan toward the sun-rising 42 That the slayer might flee thither which should kill his neighbour unawares and hated him not in times past and that fleeing unto one of these cities he might live 43 Namely * Josh. 2â—… â—… Bezer in the wilderness in the plain countrey of the Reubenite and Ramoth in Gilead of the Gadite and Golan in Bashan of the Manassite 44 And this z Which hath been generally intimated already but is more particularly and punctually expressed in the following chapter to which these words are a preface is the law which Moses set before the children of Israel 45 These are the testimonies and the statutes and the judgments which Moses spake unto the children of Israel after they came forth out of Egypt 46 On this side Jordan * Chap. 3. â—… in the valley over against Beth-Peor in the land of Sihon King of the Amorite who dwelt at Heshbon whom Moses and the children of Israel * Num. 21. 2â—… 34. chap. 1. â—… smote after they were come forth out of Egypt 47 And they possessed his land and the land of * Num. 21. 3â—… Chap. 3. 3. Og king of Bashan two kings of the Amorite which were on this side Jordan toward the sun-rising 48 From Aroer which is by the bank of the river Arnon even unto Mount Sion which is * Chap. 3 â—… Psa. 133. 3. Hermon 49 And all the plain on this side Jordan eastward even unto the sea of the plain under the * Chap. â—… â—… springs of Pisgah CHAP. V. 1 AND Moses called all Israel a To wit by their Elders who were to impart it to the rest and said unto them Hear O Israel the statutes and Judgments which I speak in your ears this day that ye may learn them and †〈…〉 keep and do them 2 * Exod. 1â—… 5. The LORD our God made a covenant with us in Horeb. 3 The LORD * 〈◊〉 Mat. 13. â—… Heb. 8. 9. made not the covenant with our fathers b Either 1. Not onely with them the word 〈◊〉 being here understood as it is Gâ—… 32. 2â—… and 35. 1â—… 1 〈◊〉 8. â—… Ier. 7. 19. and 31. 34. Matt. 9. 13. Or 2. Not at all with them But then the word Covenant is not here to be taken for the Covenant of Grace in general for so it was made with their fathers Exod. 2. 24. but for this particular and mixed dispensation of the Covenant at 〈◊〉 as appears both by the foregoing and following words but with us even us who are all of us here alive this day c He saith not that all who made that Covenant at Sinai are now alive for many of them were dead but that this Covenant was made with all that are now alive which is most true for it was made with the elder 〈◊〉 〈◊〉 them in their own persons and with the rest in their Parents who did covenant for them for this phrase 〈◊〉 〈◊〉 is put exclusively as to their fathers but not 〈◊〉 to their posterity as is evident from the nature of the Covenant Act. 2. 39. and course of the story 4 * 〈…〉 The LORD talked with you face to face d Not in a visible shape which was utterly denyed 〈◊〉 4. 12 15. but personally and immediately not 〈◊〉 the 〈◊〉 or 〈…〉 in the mount out of the midst of the fire 5 I stood between the LORD and you e As a Mediator or Messenger between you according to your desire below v. 2â—… Compare 〈◊〉 19. 1â—… c. and 2. 19. Gal. 3. 19. at that time to shew you the word of the LORD f Not the ten Commandements which God himself uttered but the following statutes and judgments for ye were afraid by reason of the fire and went not up into the mount saying 6 * 〈…〉 I am the LORD thy God h The Ten Commandements delivered Eâ—… 2â—… are here repeated with some small difference of words but the sence is perfectly the same and therefore the explication of them must be fetched thence which brought thee out of the land of Egypt from the house of †〈…〉 bondage 7 Thou shalt have none other gods before me 8 Thou shalt not make thee any graven image or any likeness of any thing that is in heaven above or that is in the earth beneath or that is in the waters beneath the earth 9 Thou shalt not â—…owe down thy self unto them nor serve them for I the LORD thy God am a jealous God * 〈◊〉 3â—… 7. â—…ting the iniquity of the fathers upon the children unto the third and fourth generation of 〈◊〉 that hate me 10 * 〈◊〉 3â—… 1â—… And â—…wing mercy unto thousands of them that 〈◊〉 â—…e and keep my commandments 11 Thou shalt not take the Name of the LORD thy God in vain for the LORD will not hold him â—…iltless that taketh his Name in vain 12 〈◊〉 i To 〈◊〉 in mind and memory as it is Exod. 20. 8. the sabbath-day to sanctifie it as the LORD thy God hath commanded thee k To 〈◊〉 in 〈◊〉 20. whither he dirâ—…ts them and therefore â—…e 〈◊〉 〈◊〉 the Argument of the Creation which is urged 〈◊〉 13 Six days thou shalt labour and do all tâ—…y work 14 But the seventh day is the * 〈◊〉 2 2. 〈◊〉 4 4. sabbath of the LORD thy God in it thou shalt not do any work thou nor thy son nor thy daughter nor thy man-servant nor thy maid-servant nor â—…hine â—…nor thine ass nor any of thy cattel nor thy stranger that is within thy gates that thy man-servant and thy maid-servant may rest as well as thou 15 And remember that thou wast a servant l 〈…〉 grudge thy servants their rest upon that day in the land of Egypt and that the LORD thy God brought thee out thence through a 〈◊〉 â—…nd and by a stretched-out arm therefore the LORD thy God commanded thee to keep the sabbath-day 16 * 〈…〉 Honour thy father and thy mother as thâ—… LORD thy God hath commanded thee that thy dayes may be prolonged and that it may go well with thee in the land which the LORD thy God giveth thee 17 * 〈…〉 Thou shalt not kill 18 * 〈…〉 Neither shalt thou commit adultery 19 * 〈…〉 Neither shalt thou steal 20 Neither shalt thou bear false witness against thy neighbour 21 * 〈…〉 Neither shalt thou desire thy neighbours wise neither shalt thou covet thy neighbours house m In Exod. 2â—… the order iâ—… contrary and 〈◊〉 〈◊〉 〈◊〉 is put before 〈◊〉 〈◊〉 whereby it is evident that 〈◊〉 intended thâ—…â—…ut for one Commandement wherein the order of the words was an inconsiderable circumstance for if this were 〈◊〉 commandements as some would
when the Iews would not exceed 39 stripes 2 Cor. 11. 24. least through mistake or forgetfulness or eagerness they should go beyond their bounds which they were commanded to keep but they were not obliged to go to the utmost extent of them lest if he should exceed and beat him above these with many stripes then thy brother g Who though faulty and chastized yet still is thy brother by nation and probably by religion too should seem vile unto thee h i. e. Should be made contemptible to his brethren either by this cruel usage of him as if he were a slave or brute beast or by the desormity or infirmity of body which excessive beating might produce 4 * 1 Cor. 9. 9. 1 Tim. 5. 18. Thou shalt not muzzle the ox when he treadeth out the corn i As the Gentiles used to do having divers devices to keep them from eating when they trod out the corn which they did in those parts and times by oxen Hos. 10. 11. either immediately by their hoofs Isa. 28. 28. Mich. 4. 13. or by drawing carts or other instruments over the corn Isa. 25. 10. and 28. 27. and 41. 15. Amos 1. 3. Hereby God taught them humanity and kindness even to their beasts that served them Prov. 12. 10. and much more to their servants or other men who laboured for them and especially to their Ministers 1 Cor. 9. 9. †Heb. thresheth 5 * Mat. 22. 24. Mar. 12. 19. Luk. 20. 28. If brethren k Strictly so called as is evident from ver 7. Gen. 38. 8. Ruth 1. 15. Mat. 22. 24 25. dwell together l Either 1. strictly in the same house or family which is not probable because the married brother may be presumed to have left his fathers house and set up a family of his own Or 2. more largely in the same town or city or at least countrey This is added for a releif of their consciences that if the next brother had removed his habitation into remote parts or were carried thither into captivity which God foresaw would be their case then the wife of the dead had her liberty to marry to the next kinsman that lived in the same place with her and one of them m Either 1. the first and eldest of them as it was practised Gen. 38. 6 c. and expounded Mat. 22. 25. one being oft put for the first as Gen. 1. 5. and 2. 11. Hag. 1. 1. Mark 16. 2. And the chief care was about the first-born who were invested with singular priviledges and were types of Christ. Or 2. any of them for the words are general and so the practise may seem to have been Ruth 3. and the reason of the law may seem to be in a great measure the same which was to keep up the distinction as of tribes and families that so the Messias might be discovered by the family from which he was appointed to proceed so also of inheritances which were divided among all the brethren the first-born having onely a double portion die and have no child n Heb. no son But son is oft put for any child male or female both in Scripture and other authours and therefore the Hebrew no son is rendred no child here as it is in effect Mat. 22. 24. Mark 12. 19. Luk. 20. 28. And indeed this caution was not necessary when there was a daughter whose child might be adopted into the name and family of its grandfather the wife of the dead shall not marry without unto a stranger o i. e. To one of another family as that word is oft used her ‖ Or next kinsman husbands brother shall go in unto her p Except he was married himself as may appear by other Scriptures and by the reason of the thing and as some adde from the phrase of dwelling together to wit in their fathers family and take her to him to wife and perform the duty of an husbands brother unto her 6 And it shall be that the first-born which she beareth shall succeed in the name of his brother q Shall be called and reputed his son See Ruth 4. 17. which is dead that his name be not put out of Israel r That a family be not lost So this was a provision that the number of their families might not be diminished 7 And if the man like not to take his ‖ Or next kinsmans wife brothers wife then let his brothers wife go up to the gate unto the elders and say * Ruth 4. 7. My husbands brother refuseth to raise up unto his brother a name s To revive his brothers name and memory in Israel he will not perform the duty of my husbands brother 8 Then the elders of his city shall call him and speak unto him t To convince him of the duty and perswade him to it and if he stand to it u If he obstinately refuse it and say I like not to take her 9 Then shall his brothers wife come unto him in the presence of the elders and loose his shoe from off his foot x Partly as a sign of his resignation of all his right to the woman and to her husbands inheritance for as the shoe was a sign of ones power and right Psal. 60 8. and 108. 9. so the parting with the shoe was a token of the alienation of such right and that he would not and henceforth might not enter upon his brothers land and partly as a note of infamy to signify that by this unnatural and disingenuous action he was unworthy to be amongst free-men and fit to be reduced to the condition of the meanest servants or captives who used to go bareâ—…oot Isa. 20. 2 4. and spit in his face y As a return of his contempt upon himself See Numb 12. 14. Isa. 50. 6. Mat. 26. 67. and 27. 30. This was not done Ruth 4. either because he was not a brother but a remoter kinsman and so deserved less shame or because Ruth did not prosecute him to the utmost but freely consented to this exchange and shall answer and say So shall it be done unto that man that will not build up z A phrase oft used for the procreation of children and the increase of a family See Gen. 16. 2. Exod. 1. 21. 1 King 11. 38. 1 Chron. 17. 25. his brothers house 10 And his name a i. e. His person names being oft put for persons and his posterity also So it was a lasting blot shall be called in Israel The house of him that hath his shoe loosed 11 When men strive together one with another and the wife of the one draweth near for to deliver her husband out of the hand of him that smiteth him and putteth forth her hand and taketh him by the secrets 12 Then thou shalt cut off her hand b Partly because of the great mischief she did to him
upon a particular dislike of that place but by divine Inspiration as appears from 1 King 16. 34. God would have the Ruines of this City remain as a standing Monument of Gods Justice against this wicked and idolatrous People and of his Almighty Power in destroying so great and strong a City by such contemptible means that riseth up and buildeth c i. e. That shall attempt or endeavour to build it So this Curse is restrained to the Builder but no way belongs to those who should inhabit it after it was built as is evident from 2 King 4. 18. Luke 19. 1 5. this city Jericho he shall lay the foundation thereof in his first-born and in his youngest son shall he set up the gates of it d i. e He shall lose all his Children in the work the first at the beginning others in the progress of it by degrees and the youngest in the close of it when the Gates use to be set up This was fulfilled 1 King 16. 34. CHAP. VII BUT the children of Israel a i. e. One of them by a very usual Synecdoche or Enallage as Gen. 8. 4. and 19. 29. and Mat. 26. 8. where that is ascribed to the Disciples which belonged to Iudas only Iohn 12. 4. committed a trespass in the accursed thing b i. e. In taking some of the forbidden and accursed goods for * Chap. 22. 20. 1 Chron. 2. 7. Achan the son of Carmi the son of Zabdi c Called also Zimri 1 Chron. 2. 6. the son of Zerah d Or Zarah who was Iudahs immediate Son Gen. 38. 30. who went with Iudah into Egypt and so for the filling up the 256 years that are supposed to come between that and this time we mâ—…st allow Achan to be now an Old-man and his three Ancestors to have begotten each his Son at about 60 years of Age which at that time was not incredible nor unusual of the tribe of Judah took of the accursed thing and the anger of the LORD was kindled against the children of Israel e Why did God punish the whole Society for this one mans sin Ans. All of them were punished for their own sins whereof each had a sufficient proportion but God took this occasion to inflict the punishment upon the Society partly because divers of them might be guilty of this sin either by coveting what he actually did or by concealing of his fault which it is probable could not be unknown to others or by not sorrowing for it and endeavouring to purge themselves from it partly to make sin the more hateful as being the cause of such dreadful and publick Judgments and partly to oblige all the members of every society to be both more circumspect in the ordering of their own actions and more diligent to watch over one another and to prevent the miscarriages of their Brethren which is a great benefit and blessing to them and to the whole Society and worthy to be purchased by a sharp affliction upon the Society 2 And Joshua sent men from Jericho to Ai f Called Hai Gen. 12. 8. and Aijah Nehem. 11. 31. They were not to go into the City of Ai but into the Country bordering and belonging to it and there to understand the state and quality of the place and people which is beside g So the Hebrew im is used Gen. 25. 11. and 35. 4. Iudg. 9. 6. and 18. 3. and 19. 11. Beth-aven h A City or Town distinct from but nigh unto Bethel though Bethel was afterwards by allusion called Bethaven Hos. 4. 15. and 10. 5. Compare Ios. 18. 12. on the east-side of Beth-el i Compare Gen. 12. 8. Ios. 8. 9 12. and spake unto them saying Go up and view the countrey And the men went up and viewed Ai. 3 And they returned to Joshua and said unto him Let not all the people go up but let †about ‡ Heb. about two thousand men or about three thousand meâ—… two or three thousand men go up k Which was done by the Wise contrivance of Divine Providence that their Sin might be punished and they awakened and reformed with as little hazard and mischief and reproach as might be For if the Defeat of these caused so great a Consternation in Ioshua it is easy to guess what dread and confusion and despair it would have caused in the People if a great Host had been defeated and smite Ai and make not all the people to labour thither for they are but few 4 So there went up thither of the people about three thousand men and they fled l Not having their usual Courage to strike a stroke which was a plain Evidence that God had forsaken them and an useful instruction â—…o shew them what weak and inconsiderable Creatures they were when God left them and that it was God not their own valour that gave the Canaamtes and their Land into their hands before the men of Ai. 5 And the men of Ai smote of them about thirty and six men m A dear Victory to them whereby Israel was awakened and reforâ—…ed and reconciled to their God and Shield and they hardned to their own ruine for they chased them from before the gate even unto Shebarim and smote them in the †going down n By which it seems it was a down-hill way to Iericho which was nearer Iordan wherefore the heart of the ‡ Or in Mâ—…rad people melted and became as water o Soft and weak and full of fâ—…uctuation and trembling 6 ¶ And Joshua rent his Clothes p In Testimony of great Sorrow as Gen. 37. 34. and 44. 13. for the loss felt the consequent mischief feared and the sin which he suspected and fell to the earth upon his face q In deep humiliation and fervent supplication continuing the whole day in Fasting and Prayer before the Ark of the LORD until the even-tide r he and the Elders of Israel and put dust upon their heads s â—… As was usual in case of grief and astonishment 1 Sam. 4. 12. 2 Sam. 1. 2. and 13. 19. Ion. 3. 6. Mich. 1. 10. 7 And Joshua said Alas O LORD GOD wherefore hast thou at all brought this people over Jordan t This and the following Clause though well intended and offered to God only by way of Expostulation and Argument yet do favour of Humane Infirmity and fall short of that reverence and modesty and submission which he owed to God and are mentioned as instances that the Holy men of God were subject to like passions and infirmities with other men to deliver us into the hand of the Amorite to destroy us would to God we had been content and dwelt on the other side Jordan 8 O LORD what shall I say u In answer to the reproaches cast by our insulting Enemies upon us and upon thy name when Israel x Gods own people which he hath singled
Moses an altar of whole stones over which no man hath lift up any iron and they offered thereon burnt-offerings unto the LORD and sacrificed peace-offerings 32 And he wrote there upon the stones t Not upon the Stones of the Altar which were to be rough and unpolished v. 31. but upon other Stones sinooth and plaistered as is manifest from Deut. 27. 2. a copy of the law of Moses u Not certainly the whole five Books of Moses for what Stones and time would have sufficed for this nor the Blessings and the Curses here following which never are nor can without great impropriety be called the Law of Moses seeing they presuppose the Law and the Observation or Transgression thereof to which they belong only as rewards of the one and punishments of the other but the most weighty and substantial parts of the Law as may be gathered from the Laws which are mentioned and to the violaters whereof the Curses are applied Deut. 27. 15. c. and especially the Law of the Ten Commandments which he wrote in the presence of the children of Israel 33 And all Israel x i. e. The whole Congregation old and young male and female as it follows v. 35. and their elders and officers and their judges stood on this side the ark and on that side y i. e. Some on one side of it and some on the other before the priests the Levites which bare the ark of the covenant of the LORD as well the stranger as he that was born among them half of them over against mount Gerizim z These two places were in the Tribe of Ephraim not far from Shechem as appears both from Scripture Deut. 11. 29 30. and 27. 12. Iudg. 9. 7. and from other Authors who lived in those parts as Iosephus and the Iewish Doctors and half of them over against mount Ebal * Deut. 11. 29 and 27. 1â—… as Moses the servant of the LORD had commanded before that they should bless a Or Curse which is easily understood out of the following verse and from Deut. 27. 13 c. the people of Israel 34 And afterward b After the Altar was built and the Stones plaistered and writ upon he read c i. e. He commanded the Priests or Levites to read Deut. 27. 14. all the words of the law the blessings and cursings d Which words come in not by way of Explication as if the words of the Law were nothing else besides the Blessings and Curses but by way of addition to note that these were read over and above the words of the Law according to all that is written in the book of the law e He saith not according to all that was written upon those Stones but in the Book of the Law which shews the mistake of them that think the same things were both read and written upon these Stones 35 There was not a word of all that Moses commanded which Joshua read not f Therefore he read not the Blessings and Curses only as some think but the whole Law as the manner was when all Israel Men and Women were Assembled together as we read Deut. 31. 10 11 12. before all the congregation of Israel * Deut. 31. 12. with the women and the little ones and the strangers that * Heb. walked were conversant among them g i. e. Who were Proselytes for no others can be supposed to be with them at this time CHAP. IX AND it came to pass when all the kings which were on this side Jordan in the hill and in the valley and in all the coast of the great sea over against Lebanon the Hittite and the Amorite the Canaanite the Perizzite the Hivite and the Jebusite heard thereof 2 That they gathered themselves together a Not actually as the following History shews but they entred into a league or confederation to do this to fight with Joshua and with Israel with one * Heb. Mouth accord 3 And b Or But for he shews that these took another and a wiser course when the inhabitants of Gibeon c A great and royal city of the Hivites Ios. 10. 2. and 11. 19. heard what Joshua had done unto Jericho and to Ai 4 They did work wilily and went and made as if they had been embassadors d Sent from a far Country as they say v. 6. and took old sacks upon their asses and wine-bottles old and rent and bound up 5 And old shooes and clouted upon their feet and old garments upon them and all the bread of their provision was dry and mouldy 6 And they went to Joshua unto the camp at Gilgal e The place of their head-Quarters and said unto him and to the men of Israel f To wit those who used to meet in Counsel with Joshua to whom it belonged to make Leagues as it here follows even the Princes of the Congregation not the common people as appears both from v. 15 18 19 21. and from common usage of all Ambassadors who generally deliver their Message to and treat with Princes not People And the Hebrew word isch here used sometimes notes men of eminency and dignity We be come from a far countrey now therefore g Because we are not of this people whom as we are informed you are obliged utterly to destroy that which appeared sufficiently both by the Israelites practice in destroying the Amorites beyond Iordan and the people of Iericho and Ai without any allowance for Sex or Age and by common rumor and the report of the Israelites and other persons who dwelt among them or had converse with them as Rahab and all her kindred and by the nature of the thing because they were to possess that whole Land and were not to mix themselves with the people of it make ye a league with us 7 And the men of Israel said unto the Hivite g i. e. The Gibeonites who were Hivites Jos. 11. 19. Peradventure ye dwell among us h i. e. In this Land and so are of that people with whom we are forhidden to make any League or Covenant Exod. 23. 32 33 34. Deut. 7. 2. and 20. 15 16. and how shall we make a league with you 8 And they said unto Joshua We are thy servants i We desire a League with you upon your own terms we are ready to accept of any conditions And Joshua said unto them Who are ye and from whence come ye k For this free and general concession of theirs gave Ioshua just cause to suspect that they were of the cursed Canaanites 9 And they said unto him From a very far country thy servants are come because of the Name of the LORD l Being moved thereunto by the report of his great and glorious nature and works so they gave them hopes that they would embrace their Religion thy God for we have heard the
and smote them with the edge of the sword and he utterly destroyed them * Numb 33. 52. Deut. 7. 2. and 20. 16 17. as Moses the servant of the LORD commanded 13 But as for the cities that stood still †in their strength u Heb. with for so this Preposition is oft used as Exod. 35. 12. Levit. 2. 2. Ezek. 16. 37. c. their Fence or Fences Walls or Bulwarks i. e. which were not utterly ruined together with their Walls in the taking of them Israel burned none of them save Hazor ‡ Heb. on their beap onely x Which though taken by the Israelites was not so much destroyed as other places were that did Joshua burn y Because this City began the War and being the chief and Royal City might renew the War if the Canaanites should ever seize upon it 14 And all the spoil of these cities and the cattel the children of Israel took for a prey unto themselves but every man they smote with the edge of the sword until they had destroyed them neither left they any to breathe 15 ¶ * Exod. 34. 11. As the LORD commanded Moses his servant so * Deut. 7. 2. did Moses command Joshua and so did Joshua †he left nothing undone of all that the ‡ Heb. he removed nothing LORD commanded Moses 16 So Joshua took all that land z Of Canaan whose parts here follow the hill a Or the Mountain i. e. the Mountainous Country to wit of Iudea as may seem 1. Because in the following enumeration he begins in the South parts where there was an eminent Mountain Numb 13. 17. 2. Because a considerable part of Iudea was called the Hilly or the Mountainous Country Luke 1. 39 65. which is not likely to be omitted in this particular description of the Land the rather because Hebron one of the places taken by Ioshua chap. 10. 36 37. was in the mountain of Judah Jos. 20. 7. 3. Because this is here distinguished from the Mountain of Israel and therefore most likely to be the Mountain of Judah especially if you compare this with v. 21. where having mentioned the Mountain in general from which Ioshua cut off the Anakims he comes to particularize and names only two all the Mountain of Judah and all the Mountain of Israel and all the south countrey b i. e. Not onely the Mountainous part but all the Country of Iudea which lay in the Southern part of Canaan and oft comes under the name of the South as Numb 13. 22 29. and 21. 1. Ios. 10. 40. and 18. 5. c. and all the land of Goshen c Of which see Ios. 10. 41. and the vale d The low Countries and the plain e The Fields or Champion grounds and the mountain of Israel f Either 1. Some one particular and eminent Mountain possibly the Hill of Samaria mentioned 1 Kings 16. 24. or rather 2. The Mountains or Mountainous Country of Israel See the second note on this verse and the vale of the same g i. e. Of Israel 17 Even from the mount Halak that goeth up â—… Or the smooth Mountain to Seir h i. e. To the country of Seir or Edom to wit that part of it which was South from Iudea not that which was Eastward from it as appears from hence that here as also Ios. 12. 7. is mention of the two extream bounds of the Land conquered by Ioshua whereof the other which follows being in the North this must needs be in the South of the Land unto Baal-Gad i A part of Mount Lebanon in the valley of Lebanon under mount Hermon and all their kings he took and smote them and slew them 18 Joshua made war along time k For divers years together as is evident by the following History and by comparing Deut. 2. 14. with Ios. 14. 7 c. And this is here expressed lest it should be thought that as all these Wars are here recorded in a short Narration so they were dispatched in a short time And God would have the Land to be Conquered gradually for many weighty reasons 1. Lest the sudden extirpation of those Nations should have made a great paâ—…t of the Land Desert and thereby have encreased the Numbers of Wild Beasts Deut. 7. 22. 2. Lest being done suddenly and easily it should soon be forgotten and despised as the nature of man is apt to do in those cases 3. That by long exercise the 〈◊〉 might grow skilful in the Art of War which was very useful anâ—… needful for them in that Land 4. For the trial and exercise of their Patience and Courage and Trust in God 5. â—…o oblige them to the greater care to please and obey God whom they yet needed for their help against their Enemies with all those kings 19 There was not a city that made peace with the children of Israel save * Chap. 9. 3. the Hivites the inhabitants of Gibeon all other l To wit all that were taken by Ioshua were taken by the Sword and therefore it is no wonder that the War was long when the Enemy was so obstinate they took in battel 20 For it was of the LORD to harden their hearts m It was the design of Gods Providence not to soften their hearts to a compliance with the Israelites but to give them up to their own Animosity Pride Confidence and Stubbornness that so both their abominable and incorrigible wickedness might be severely punished and that the Israelites might not be mixed with them but be intiâ—…e among themselves in the possession of the Land Compare Deut. 2. 30. and for the Phrase Exod. 7. 13. and 9. 12. and 14. 17. that they should come against Israel in battel that he might destroy them utterly and that they might have no favour but that he might destroy them * Deu. 2â—… 16 17. as the LORD commanded Moses 21 And at that time * i. e. In that War for it cannot be meant of any particular and short time because the work here related was done in divers times and years came Joshua and cut off the Anakims n A race of Giants of which see Numb 13. 33. from the mountain o Or Mountains the Singular Number for the Plural These Barbarous and Monstrous persons either chose to live in the Dens or Caves which were frequent in the Mountains of those parts or else they were driven thither by the Arms and Success of the Israelites from Hebron from Debir p Either 1. From the Territories belonging to these Cities as we have oft seen in this History Cities mentioned for the Country subject to them for the Cities were taken before by Ioshua chap. 10. 36 37 38. or 2. From the Cities themselves and so either the Cities were re-taken by the Giants which it is not probable that God would permit in Ioshua's time or he speaks here
or Battel as appears by comparing Numb 21. 23 24. with Numb 31. 8. but in the same manner And they are here mentioned partly because they were slain not long after and upon the same occasion even their enmity against Israel and partly because of their relation and subjection to Sihon as it here follows Evi and Rekem and Zior and Hur and Reba which were dukes of Sihon l â—…u How could they be so when they were Kings of Midian Numb 31. 8. Ans. There were divers petty Kings in those parts which were subject to greater Kings and such these were but are here called Dukes or Princes of Sihon because they were Subject and Tributaries to him and therefore did one way or other assist Sihon in this War though they were not killed at this time It is probable that when Sihon destroyed those Moabites which dwelt in these parts he frighted the rest of them and with them their Neighbours and Confederates the Midianites into some kind of Homage or Tribute which they were willing to pay to him dwelling in the countrey m Heb. inhabiting that Land namely Midian last mentioned whereby he signifies that though they were subject to Sihon yet they did not dwell in his Land but in another 22 * Num. 22. 25. Balaam also the son of Beor the †soothsayer n So he was in truth though a Prophet 2 Pet. 2. 16. in Title and Profession See Numb 24. 25. did the children of Israel slay with the ‡ Or diviner sword among them that were slain by them 23 And the border of the children of Reuben was Jordan and the border thereof o i. e. Those Cities or Places which bordered upon Iordan Compare Numb 34. 6 this was the inheritance of the children of Reuben after their families the cities and villages thereof 24 And Moses gave inheritance unto the tribe of Gad even unto the children of Gad according to their families 25 And their coast was Jazer and all the cities of Gilead p i. e. All the Cities of note and eminency all Cities properly so called which it seems lay in that part of Gilead and so this may well agree with v. 31. where half the Country of Gilead is said to be given to the Manassâ—…tes but there is no mention of any Cities there and half the land of the children of Ammon q Not of that which now was theirs for that they were forbidden to meddle with Deut. 2. 9. but of that which was anciently theirs but taken from them by the Amoâ—…ites Numb 21. 26. from whom the Israelites took it Iudg. 11. 15. unto Aroer r The border between them and Moab that is before Rabbah s The chief city of the Ammonites 2 Sam. 11. 1. and 12. 26 27. 26 And from Heshbon t Either exclusively or inclusively See before on v. 17. unto Ramath-mizpeh u Called Ramoth-Gilead or Ramoth in Gilead Jos. 20. 8. and elsewhere and Betonim and from Mahanaim x Exclusively for Mahanaim was in the portion of Manasseh beyond Iabbok which was the border of Gad and Manasseh unto the border of Debir 27 And in the valley Beth-aram and Bethnimrah and Succoth and Zaphon the rest of the kingdom of Sihon y The Northern part of his Kingdom king of Heshbon Jordan and his border even unto the edge of the sea of Cinnereth on the other side Jordan eastward 28 This is the inheritance of the children of Gad after their families the cities and their villages 29 And Moses gave inheritance unto the half tribe of Manasseh z Not that they desired it as Reuben and Gad did Numb 32. 1. but partly as a recompence to Machir the Manassite for his valiant acts against Og and partly for the better security and defence of the other two Tribes by so considerable an accession to them which also was without any inconvenience to them because the Country was too large for the two Tribes of Reuben and Gad. and this was the possession of the half tribe of the children of Manasseh by their families 30 And their coast was from Mahanaim all Bashan all the kingdom of Og king of Bashan and all the towns of Jair a Who though of the Tribe of Iudah by the Father 1 Chron. 2. 21 22. yet is called the Son of Manasseh Numb 32. 41. because he Married a Daughter of Manasseh and wholly associated himself with those valiant Manassites and with their help took Sixty Cities or great Towns Deut. 3. 4 14. which thence were called the Towns of Jair which are in Bashan threescore cities 31 And half Gilead and Ashtaroth and Edrei cities of the kingdom of Og in Bashan were pertaining unto the children of Machir the son of Manasseh even to the one half of the * Numb 〈◊〉 children of Machir b Whom before he called the Children of Manasseh he now calls the Children of Machir because Machir was the most eminent and as it may seem the onely surviving Son of Manasseh Numb 26. 29. 1 Chron. 7. 14 15 16. For the other half of Machirs or Manasseh's Children see Iosh. 17. 1. c. by their families 32 These are the countreys which Moses did distribute for inheritance in the plains of Moab on the other side Jordan by Jericho eastward 33 * Chap. 〈◊〉 But unto the tribe of Levi Moses gave not any inheritance the LORD God of Israâ—… was their inheritance * Numb 〈◊〉 as he said unto them CHAP. XIV AND these a Mentioned Chap. 14 15 16 17 18 19. are the countreys which the children of Israel inherited in the land of Canaan * Numb 34. 17. which Eleazer the Priest b See on Iosh. 8. 33. and 9. 15 18. and 19. 51. He best understood the Laws of God by which this division was to be regulated and he was to consult God upon any difficult occurrence and Joshua the son of Nun and the heads of the fathers of the tribes c Twelve persons each the head of his Tribe which were appointed and named by God Numb 34. 19. and if any of them were now dead no doubt Ioshua and Eleazar by Gods direction put others in their stead of the children of Israel distributed for inheritance to them 2 * Numb 26. 5â—… 33. 54. By lot was their inheritance d This course God ordained partly to prevent discontents Enmities Animosities and Quarrels among the Tribes about the quality of their several Portions and partly to demonstrate the Truth and Wisdom of his Providence by which alone those parts fell to each of them which Iacob long since and Moses lately foretold so that as a learned man saith He must be more stupid than stupidity and more impudent than impudence it self that doth not acknowledg and confess a divine Hand and Providence in this matter The Lot did only determine the several Parts or Provinces to the several Tribes
and Bizjothjah 29 Baalah and lim and Azem 30 And Eltolad and Chesil and Hormah 31 And Ziklag and Madmannah and Sansannah 32 And Lebaoth and Shilhim and Ain and Rimmon all the cities are twenty and nine r Obj. Here are 37 or 38 Cities named before how then are they only reckoned 29 Ans. There were only 29 of them which either 1. Properly belonged to Iudah the rest fell to Simeons Lot or 2. Were Cities properly so called i. e. walled Cities or such as had Villages under them as it here follows the rest being great but unwalled Towns or such as had no Villages under them with their villages 33 And in the vale Eshtaol and Zoreah and Ashnah 34 And Zanoah and Engannim Tappuah and Enam 35 Jarmuth and Adullam Socoh and Azekah 36 And Sharaim and Adithaim and Gederah * Or or and Gederothaim fourteen cities s Obj. There are 15 numbred Ans. Either one of them was no City strictly called or Gederah and Gederothaim is put for Gederah or Gederothaim so called possibly because the City was double as there want not instances of one City divided into two parts called the old and the new City So the conjunction and is put for the disjunctive or whereof examples have been given before with their villages 37 Zenan and Hedashah and Migdal-gad 38 And Dilean and Mizpeh and Joktheel 39 Lachish and Bozkath and Eglon 40 And Cabbon and Lahmas and Kithlish 41 And Gederoth Beth-dagon and Naamah and Makkedah sixteen cities with their villages 42 Libnah t Heb. Libnah See Ios. 10. 29. and Ether and Ashan 43 And Jiphta and Ashnah and Nezib 44 And Keilah and Achzib and Mareshah nine cities with their villages 45 Ekron u Here and in the following Verses are contained all the Cities of the Philistines among which are Gath and Askelon which peradventure are here omitted because they were not at this time places of such Power and Eminency as afterwards they were but were the Daughters of some of these following Cities though afterwards the Daughter might overtop the Mother as is usual with her †Towns x Heb. Her Daughters i. e. lesser Cities or great Towns subject to Ekrons Jurisdiction and her villages ‡ Heb. Daughters Numb 21. 25. y i. e. Lesser Towns or Hamlets 46 From Ekron even unto the sea all that lay †near Ashdod with their villages ‡ Heb. by the place of 47 Ashdod with her †towns and her villages Gaza with her * Heb. Daughters * Heb. Daughters towns and her villages unto the river of Egypt and the great sea and the border thereof z i. e. The Sea-Coast and all other Cities Towns and Villages upon it 48 ¶ And in the mountains a i. e. In the higher grounds called Mountains or Hills in comparison of the Sea-Coast Shamir and Jattir and Socoh 49 And Dannah and Kirjath-sannah which is Debir b Which also is called Kiriath-sepher above v. 15. So this City had three Names 50 And Anab and Eshâ—…emoh and Anim 51 And Goshen c See Ios. 10. 41. and Holon and Giloh eleven cities with their villages 52 Arab and Dumah and Eshean 53 And * Janum and Beth-tappuah and 〈◊〉 Janus Aphekah 54 And Humtah and * Chap. 14. 15. Kirjath-arba which is Hebron and Zior nine cities with their villages 55 Maon d Of which see 1 Sam. 23. 25. and 25. 2. Carmel e Nabals Country 1 Sam. 25. and Ziph f Which gave its name to the Neighbouring Mountain 1 Sam. 26. 1. and Juttah 56 And Jezreel and Jokdeam and Zanoah 57 Cain Gibeah and Timnah ten cities with their villages 58 Halhul Bethzur and Gedor 59 And Maarath and Beth-anoth and Eltekon six cities with their villages 60 Kirjath-baal which is Kirjath-jearim and Rabbah two cities with their villages 61 ¶ In the wilderness g So the Hebrews call places either uninhabited by men or having but few Inhabitants Beth-arabah Middin and Secaâ—…ah 62 And Nibshan and the city of salt h So called either from the Salt Sea which was near it or from the Salt which was made in it or about it and Engedi six cities with their villages 63 As for the Jebusites the inhabitants of Jeruâ—…em i For though Ierusalem was in part taken by Ioshua before this yet the upper and stronger part of it called Zion was still kept by the Iebusites even until Davids time and it seems from thence they descended to the lower Town called Ierusalem and took it so that the Israelites were forced to win it a second time yea and a third time also for afterwards it was possessed by the Iebusites Iudg. 19. 11. 2 Sam. 5. 6 7. the children of Judah could not drive them out k Namely because of their unbelief as Christ could do no mighty work because of the peoples unbelief Mark 6. 5 6. Mat. 13. 58. and because of their Sloth and Cowardise and Wickedness whereby they forfeited Gods help and then they must needs be imporent but this inability was wilful and brought upon them by themselves but the Jebusites dwell with the children of Judah at Jerusalem l The same things which are here said of the children of Iudah are said of the Benjamites Iudg. 1. 21. Hence ariseth a question To which of the Tribes Ierusalem belonged whether to Benjamin as is gathered from Gen. 49. 27. Deut. 33. 12. Ier. 6. 1. or to Iudah as is implied here and Psal. 78. 68 69. Some think that being in the Borders of both it was common to both and promiscuously inhabited by both and it is certain that after the Captivity it was possessed by both Neh. 11. 4. But for the present though it did belong to Benjamin yet the Children of Iudah being possibly very active in the first taking of it by Ioshua as they certainly were after his Death Iudg. 1. 8. they might thereby get some right to share with the Benjamites in the Possession of it It seems most probable that part of it and indeed the greatest part and main body of it stood in the Tribe of Benjamin and hence this is mentioned in the List of their Cities and not in Iudah's List and part of it stood in Iudah's share even Mount Moriah on which the Temple was built and Mount Sion when it was taken from the Iebusites unto this day m When this Book was written whether in Ioshuah's Life and Old Age which continued many years after the taking of Ierusalem or after his Death when this Clause was added here and elsewhere in this Book by some other man of God which must needs be done before Davids time when the Iebusites were quite expelled and their Fort taken CHAP. XVI AND the lot of the children of Joseph a i. e. Of Ephraim and the half Tribe of Manasseh which are here put together in one not because they had but one Lot for
the children of Abiezer and for the children of Helek and for the children of Afriel and for the children of Shechem and for the children of Hepher and for the children of Shemida these were the male-children i This expression is used to bring in what follows concerning his Female Children of Manasseh the Son of Joseph by their families 3 But * Numb 26. â—…3 and 27. 1. â—…nd 36. 2. Zelophehad the son of Hephir the son of Gilead the son of Machir the son of Manasseh had no sons but daughters k Of whom see on Numb 26. 33. and 27. 1. and these are the names of his daughters Mahlah and Noah Hoglah Milcah and Tirzah 4 And they came near before Eleazar the priest and before Joshua the son of Nun and before the princes saying The LORD commanded Moses to give us an inheritance among our brethren therefore according to the commandment of the LORD he l i. e. Eleazar or Ioshua with the consent of the Princes appointed for that work gave them an inheritance among the brethren of their father 5 And there fell ten portions m Either 1. Six portions for the six Sons whereof one was Hepher and because he had no Sons his part was subdivided into five equal parts for each of the Daughters Or 2. Ten Portions five for the Sons and five for the Daughters for as for Hepher both he and his Son Zelophehad was dead and that without Sons and therefore he had no Portion but his Daughters had several Portions allotted to them to Manasseh beside the land of Gilead and Bashan which were on the other side Jordan 6 Because the daughters of Manasseh had an inheritance among his sons n i. e. No less than the Sons so their Sex was no bar to their Inheritance and the rest of Manassehs sons had the land of Gilead 7 ¶ And the coast of Manasseh was from Asher to Michmethah that lieth before Shechem and the border went along on the right hand unto the inhabitants of En-tappuah 8 Now Manasseh had the land of Tappuah but the city of Tappuah on the border of Manasseh belonged to the children of Ephraim 9 And the coast descended unto the ‖ Or Brook of Reeds river Kanah southward of the river * Chap. 16. 9. these cities of Ephraim o Tappuah and the cities upon the Coast descending to the River c. last mentioned are among the cities of Manasseh p i. e. Are intermixed with their Cities which was not strange nor unfit these two being linked together by a nearer Alliance than the rest the coast of Manasseh also was on the north-side of the river and the out-goings of it were at the sea 10 Southward it was Ephraims and northward it was Manassehs and the sea is his border q Either 1. Manasseh's whose portion is here described and whose Name was last mentioned Or 2. Ephraim's and Manasseh's both expressed in the foregoing words and implyed in the following they and they met together in Asher r i. e. Upon the Tribe of Asher for though Zabulon came between Asher and them for the greatest part of their Land yet it seems there were some Necks or Parcels of Land both of Ephraim's and of Manasseh's which jutted out farther than the rest and touched the borders of Asher And it is certain there were many such incursions of the Land of one Tribe upon some parcels of another although they were otherwise considerably distant one from the other See Ios. 19. 34. And you must not judg of these things by the present Maps which are drawn according to the Opinions of late Authors which many times are false and they are to be judged by the Scripture and not the Scripture by them But that part of Manasseh did reach to Asher appears from hence that Dor a City of Manasseh v. 11. was as Iosephus witnesseth near Carmel which belonged to Asher Jos. 19. 26. on the north s and in Issachar on the east 11 And Manasseh had in Issachar and in Asher t Either 1. Bordering upon them as in Asher is taken v. 10. and as Aarons Rod is said to be in the Ark i. e. close by it Heb. 9. 4. or 2. Properly in them as Ephraim had some Cities in the Tribe of Manasseh Jos. 16. 9. and as it was not unusual when the place allotted to any Tribe was too narrow for it and the next too large to give away part from the larger to the less portion nay sometimes oâ—…e whole Tribe was taken into another as Simeon was into Iudah's Portion when it was found too large for Iudah Jos. 19. 9. Beth-shean and her towns and Ibleam and her towns and the inhabitants of Dor u Not the places onely but the people whom contrary to Gods Command they spared and used for Servants whom therefore they are said to have or possess and her towns and the inhabitants of Endor and her towns and the inhabitants of Taanach and her towns and the inhabitants of Megiddo and her towns even three countreys x This may be referred either to some to wit the three last places or to all the places named in this verse which are here said either to have three Countreys or Tracts of Land belonging to them or to be in three several Countreys or Portions as they seem to have been some in Issachar and some in Asher and yet both belonging to Manasseh Or the words may be rendred the third part of that Countrey for the Hebrew word is of the Singular Number and the Article seems emphatical and so the meaning may be That the Cities and Towns here mentioned are a third part of that Country i. e. of that part of Issachars and Ashers Portion in which those places lay 12 Yet * â—…udg 1. 〈◊〉 the children of Manasseh could not y drive out the inhabitants of those cities but the Canaanites would dwell z Were resolved to Fight rather than he turned out of their ancient habitations in that land q See on Ios. 15. 63. 13 Yet it came to pass when the children of Israel were waxen strong that they put the Canaanites to tribute but did not utterly drive them out a Which they were obliged to now they were strong and numerous enough to possess those places 14 And the children of Joseph b i. e. Of Ephraim and Manasseh as is manifest partly from v. 17. where it is so explained and partly because they mention it as an unreasonable thing that they being two should have but one Lot spake unto Joshua c i. e. Expostulated with him when they went and saw that Portion which was allotted to them and found it much short of their expectation saying Why hast thou given me but one lot and one portion d Either 1. Because they really had but one Lot which afterwards was divided by the Arbitrators between them Or 2. Because the Land
severally allotted to them was no more than was little enough for one of them to inherit seeing I am a great e Or numerous for so the Hebrew word oft signifies people forasmuch as the LORD hath blessed me hitherto 15 And Joshua answered them If thou be a great people f He reports their own Argument Seeing thou art a great and numerous People turn thy Complaints into Actions and valiant Exploits and enlarge thy Borders by thy own hand to which thou maist confidently expect Gods assistance then get thee up to the wood-countrey g To the Mountain as it is called v. 17. where among some Towns there is much Wood-land which thou maist without much difficulty possess and so get the more room and cut down h Either the Wood v. 18. for thy own advantage and use partly in building more Cities and Towns and partly in preparing the Land for the use of Pasture and Tillage for thy self there in the land of the Perizzites i Supposed to be a savage and brutish kind of people that lived in Woods and Mountains and of the ‖ Or Rephaims giants k Who lived in Caves and Mountains now especially when they were driven out of their Cities if mount Ephraim be too narrow for thee l Or seeing Mount Ephraim is too narrow for thee as thou complainest take to thy self the rest of that Hilly and Wood Countrey Mount Ephraim was a particular and eminent Portion of the Land belonging to the Tribe of Ephraim as appears from Iosh. 19. 50. and 20. 7. and 21. 21. Iudg. 4. 5. And this seems to be here mentioned Synecdochically for all the Portion allotted to Ephraim and Manasseh as appears from their complaint which was not that this part but that their whole Portion was too strait for them 16 And the children of Joseph said The hill is not enough for us m If we should Invade and Conquer it and cut down both Wood and Men yet it would not be sufficient for us Heb. The Hill will not be found i. e. obtained by us those fierce and strong people the Perizzites and the Giants will easily defend themselves and frustrate our attempts having the advantage of the Woods and Mountains and all the Canaanites that dwell in the land of the valley n i. e. And if thou sayest as we know thou wilt reply That if the Hill either cannot be Conquered or be not sufficient for us we may go down and take the more Land out of the pleasant and fruitful Valleys we shall meet with no less difficulty there than in the Mountains Or thus in going to the Hills to which thou directest us we must pass through Valleys where we shall be way-laid by powerful and armed Enemies have * Judg. 4. 3. charets of iron o Not all made of Iron but armed with Iron not only for Defence but for Offence also having as it were Sithes and Swords fastned to them to cut down all that stood in their way both they who are of Beth-shean and her towns and they who are of the valley of Jezzeel p Which was either in the Tribe of Issachar or upon the Borders of it Ios. 19. 18. 17 And Joshua spake unto the house of Joseph even to Ephraim and to Manasseh saying Thou art a great people and hast great power thou shalt not have one lot onely q Thou needest and deservest more than that Lot of which thou art actually possessed and thou hast Power to get more which if thou endeavourest to do God will bless thee and give thee more 18 But the mountain shall be thine for it is a wood and thou shalt cut it down and the out-goings of it r Either 1 The Productions or Fruits of that Land when it is cleared from the Wood and purged or rather 2. The Valleys and Fields belonging or adjoining to it for there the Canaanites were v. 16. shall be thine for thou shalt drive out the Canaanites though they have iron charets and though they be strong CHAP. XVIII ANd the whole Congregation of the children of Israel assembled together at Shiloh and set up the tabernacle of the congregation there a By Gods appointment as is manifest from Deut. 12. 5 c. Ier. 7. 12. Hither it was removed from Gilgal partly for the honour and conveniency of Ioshua that he being of the Tribe of Ephraim and seating himself there might have the opportunity of consulting with God as oft as he desired and needed and partly for the conveniency of all the Tribes that being in the heart and center of them they might more easily resort to it from all places Here the Tabernacle continued for above 300 Years even till Samuels days 1 Sam. 1. 3. and b Or for because these words contain a reason of the former action the Particle and is oft used for for as hath been shewed the land was subdued before them 2 And there remained among the children of Israel seven tribes which had not yet received their inheritance 3 And Joshua said unto the children of Israel How long are ye slack to go to possess the land c This slackness is supposed to arise partly from their dissatisfaction in the portions already allotted Iudahs being too large as it appeared and Iosephs too narrow as they complained partly from an opinion of the impossibility of making any regular and equal distribution of the Parts till the Whole were better known and more exactly Surveyed which accordingly is here done and partly because being weary of War and having sufficient plenty of all things in their present condition they grew slothful and secure and were unwilling to run into new Hazards and Wars as they perceived by Ioshua's answer to the Tribe of Ioseph Ios. 17. 15 c. they were likely to do when they entred upon their several Possessions which the LORD God of your fathers hath given you 4 Give out from among you three men d Three not One for more exact observation both of the measure and quality of the several Portions and for greater assurance and evidence of their care and faithfulness in giving in their Account of each tribe e Either One of each of these Tribes who were yet unprovided for or rather Two of all the Tribes even of them who had already received their Portions which was highly expedient that in case it should appear that there was not a sufficiency for each of these Tribes who wanted their Portions their Brethren might be more ready either to assist them in procuring more Land or to part with some of their own Portion to them and I will send them and they shall rise and go thorow the land f Which they might now safely do because the Terror of the late War was yet upon the Canaanites who were loath to rouse so near and potent an Enemy and describe it according to the
from v. 3 4 8 9. which is chosen for the first enterprise because they were both most populous and so most needing enlargement and withal most Valiant and therefore most likely to succeed for God chuseth fit means for the work which he designs and because the Canaanites were numerous and strong in those parts and therefore were in time to be suppressed before they grew too strong for them shall go up behold I have delivered the land into his hand 3 And Judah said unto Simeon his brother e As nearest to him both by relation being his Brother by both Parents which few of them were and by habitation as appears from Ios. 19. 1 2. Come up with me into my lot that we may fight against the Canaanites f Specially so called because they are distinguished from the Perizzite v. 4. and I likewise will go with thee into thy lot So Simeon went with him 4 And Judah went up and the LORD delivered the Canaanites and the Perizzites into their hand and they slew of them in Bezek g Not in the City for that was not yet taken v. 5. but in the Territory of it or near to it as in Hor is taken Numb 33. 37. And in Iericho Ios. 5. 13. ten thousand men 5 And they found Adoni-bezek h The Lord or King of Bezek as his Name signifies in Bezek i Whither he fled when he had lost the Field and they fought against him k i. e. Against the City wherein he had Encamped himself and the rest of his Army and they â—…lew the Canaanites and the Perizzites 6 But Adoni-bezek fled and they purfued after him and caught him and cut off his thumbs and his great toes l That he might be disenabled to fight with his Hands or to run away upon his Feet And this they did either by the secret instinct and direction of God or upon notice of his former Tyranny and Cruelty expressed upon others in this manner as it follows either way it was a just requital 7 And Adoni-bezek said Threescore and ten kings m Which is not strange in those times and places for these might be either First Kings successively and so there might be divers of those Kings in one place and so in others Or Secondly Contemporary Kings For it is well known that anciently each Ruler of a City or great Town was called a King and had Kingly Power in that place and many such Kings we meet with in Canaan and it is probable that some years before Kings were more numerous there till the greater devoured many of the less having ‡ 〈◊〉 〈◊〉 thumbs 〈◊〉 their 〈◊〉 and of 〈◊〉 feet their thumbs * That so their hands might be unable to manage weapons of War and their great toes cut off ‖ Or 〈◊〉 gathered their meat under my table n An act of Barbarous Inhumanity thus to insult over the miserable joyned with abominable Luxury as I have done so God hath requited me o He acknowledgeth the Providence and vindictive Justice of God which also Pharoah did and others too without any true sense of Piety and they brought him p They carried him in Triumph as a monument of Gods righteous Vengeance to Jerusalem q and there he died 8 Now the children of Judah had sought against Jerusalem and had taken it To wit in Ioshuah's time which though done before may be here repeated to shew why they brought Adonibesek to Ierusalem because that City was in their hands having been taken before as may be gathered from Ios. 15. 63. And the taking of this City may be ascribed to the children of Iudah rather than to Ioshua because the City was not taken by Ioshua and the whole Body of the Army in that time when so many Kings were destroyed Ios. 10. and 12. for there is mention made of the destroying of the King of Ierusalem Ios. 10. 23. and 12. 10. But not a word of the taking of Ierusalem as there is of the taking of 〈◊〉 and Libnah and other Cities belonging to the Kings there mentioned Ios. 10. 28 c. but by the Children of Iudah after they had received their Lot when at the desire and with the consent of the Benjamites in whose Lot Ierusalem fell Ios. 18. 28. they assaulted and took it and thereby as it seems acquired the right of Copartnership with the Benjamites in the possession of that City Though some think Ierusalem was twice taken once in Ioshua's Life-time and being afterwards recovered by the Canaanites was now retaken by the Children of Iudah and smitten it with the edge of the sword and set the city on fire 9 〈◊〉 10. 36. 〈◊〉 11. 21. 〈◊〉 15. 13. And afterward the children of Judah went down to fight against the Canaanites that dwelt in the mountain and in the south and in the ‖ 〈◊〉 low Countrey valley 10 And Judah went against the Canaanites r Under the Conduct of Caleb as it is recorded Ios. 15. 14 c. for that relation and this here following are doubtless one and the same Expedition and War as appears by all the circumstances and it is mentioned either there by anticipation or here by repetition Of this and the following Verses see the Notes there that dwelt in Hebron now the name of Hebron before was * 〈◊〉 15. 13. Kirjath-arba and they slew Sheshai and Ahiman and Talmai 11 And from thence he went against the inhabitants of Debir and the name of Debir before was Kirjath-sepher 12 And Caleb said He that smiteth Kirjath-sepher and taketh it to him will I give Achsah my daughter to wife 13 And Othniel the son of Kenaz * Chap. 3. 9. Calebs younger brother took it and he gave him Achsah his daughter to wife 14 And it came to pass when she came to him that she moved him to ask of her father a field and she lighted from off her ass and Caleb said unto her What wilt thou 15 And she said unto him Give me a blessing for thou hast given me a south land give me also springs of water And Caleb gave her the upper springs and the nether springs 16 ¶ And the children of the Kenite Moses father in law s i. e. of Iethro so called from the people from whom he descended Numb 24. 21 22. And whatsoever he did it is evident that his Posterity came into Canaan with the Israelites and were there seated with them See Iudg. 4. 11. 17. and 5. 24. 1 Sam. 15. 6. 1 Chron. 2. 55. went up out of the city of palm-trees t with the children of Judah into the wilderness of Judah which lieth in the south of Arad t i. e. From Iericho so called Deut. 34. 3. not the City which was utterly destroyed but the Territory belonging to it where it seems they were seated as in a most pleasant and fruitful and safe place according to the promise made
with Floods of Water poured out of the Clouds upon them and from them flowing down in a mighty Etream upon the lower grounds and carrying down some part of the Mountain with it as is usual in excessive Showers from before the LORD even * Psal. 68. â—… that Sinai m She sâ—…ides into the mention of another and a more ancient appearance of God for his People to wit in Sinai it being usual in Scripture repetitions of former actions to put divers together into a narrow compass and in few words The sense is No wonder that the Mountains of the Amorites and Canaanites melted and trembled when thou didst lead thy People towards them for even Sinai it selâ—… could not bear thy Presence but melted in like manner before thee Or as that Sinai did upon a like manifestation of thy self so there is onely a defect of the Particle as which I have shewedâ—… to be frequent from before the LORD God of Israel 6 In the days of Shamgar n Whilest Shamgar lived who was if not a Judg yet an eminent person for Strength and Valour Iudg. 3. 31. the son of Anath in the days of * Chap. 4. 18. Jael o Iael though an Illustrious Woman and of great Authority and Influence upon the People did effect nothing for the Deliverance of Gods People till God raised me up c. the high ways were unoccupied and the ‡ Heb. walkers of paths travellers walked through ‡ Heb. crooked ways by-ways p Partly because of the Canaanites who besides the publick Burdens and Tributes which they laid upon them waited for all opportunities of doing them mischief secretly their Soldiers watching for Travellers in Common Roads as is usual with such in times of War and partly because of the Robbers even of their own people who having cast off the â—…r and Worship of God and there being no King or Ruleâ—… in Israel to restrain or punish them and being also many of them reduced to great want through the Oppression of the Canaanites it is not strange if in those times of publick disorder and ataxy divers of the Israelites themselves did break forth into acts of Injustice and Violence even against their own Brethren whom they could meet with in convenient places which made Travellers seek â—…or by-paths 7 The inhabitants of the villages ceased q The people forsook all their unfortified Towns as not being able to protect them from Military Insolence they ceased in Israel until that I Deborah arose that I arose a * 〈◊〉 49. 23. mother r i. e. To be to them as a Mother to Instruct and Rule and Protect them which Duties a Mother oweth to her Children as far as she is able in Israel 8 They chose s They did not onely submit to Idolatry when they were forced to it by Tyrants but they freely chose it new gods t New to them and unknown to their Fathers and new in comparison of the true and everlasting God of Israel being but Up-starts and of yesterday then was war in the gates u i. e. In their Walled Cities which have Gates and Bars Gates are oft put for Cities as Gen. 22. 17. Deut. 17. 2. Obad. v. 11. Then their strongest Holds fell into the hands of their Enemies * 1 Sam. 13. 19 â—…2 was there a shield or spear seen among forty thousand in Israel x i. e. There was not the meaning is not that all the Israelites had no Arms for here is mention made onely of Shields or Spears so they might have Swords and Bows and Arrows to offend their Enemies but either that they had but few Arms among them being many Thousands of them disarmed by the Canaanites or that they generally neglected the use of Arms as being utterly dis-spirited and without all hope of recovering their lost Liberty and being necessitated to other employments for subsistence 9 My heart is toward the governours of Israel y I greatly honour and love those who being the chief of the people in Wealth and Dignity did not withdraw themselves from the work as such usually do but did expose themselves to the same hazards and joyned with their meaner Brethren in this noble but dangerous attempt and by their Examples and Countenance engaged others in it that oâ—…ered themselves willingly among the people Bless ye the LORD z Who inclined their hearts to this undertaking and gave them Success in it As she gives Instruments their due so she is careful the Soveraign Cause and Lord of all lose not his Glory 10 ‖ Or meditate Speak a Celebrate the Praises of our Mighty God whose hard hath done this ye that ride on white asses b i. e. Magistrates and Nobles who used to do so Iudg. 10. 4. and 12. 14. Hories being in a manner forbidden theâ—…e Deut. 17. 16. ye that sit in judgment and ye that walk by the way c i. e. You that now can safely Travel about your business in those High-ways which before you durst neither ride â—…or walâ—… in So 〈◊〉 and mean persons are jointly excited to Praise God 11 They that are delivered from the noise of archers d Either 1. From the noise or sound and consequently the force of those Arrows which are shot at them but he names the noise because this Epithete is frequently given to Bows and Arrows in Poetical Writings Or 2. From the Triumphant noise and shout of Archers rejoycing when they meet with their Prey in the places oâ—… drawing water e At those Pits or Springs of Water which were scarce and precious in those hot Countreys to which the peoples Necessities forced them oft to resort and nigh unto which the Archers did usually lurk in Woods or Thickets or Hedges that from thence they might shoot at them and kill and spoil them there shall they rehearse the 〈◊〉 〈◊〉 〈◊〉 of the LORD righteous acts of the LORD f When they come to those places with freedom and safety which before they could not they shall with thankfulness rehearse this Righteous and Faithful and Gracious work of God in rescuing his People and Punishing his Enemies even the righteous acts towards the inhabiâ—…ants of his villages g Whom he mentions because as their danger was greater v. 7. so was their Deliverance and their Obligation to Praise God in Israel then shall the people of the LORD go down to the gates h To wit of their Cities which were the chief places to which both City and Countrey resorted for publick business and matters of Justice from which they had been debarred by their Oppressors but now they had free access and passage either in or out of the Gates as their occasions required and they who had been driven from their Cities now returned to them in Peace and Triumph so the Citizens Deliverance is Celebrated here as the Countrey-mens is in the foregoing
his very Servants to bear rule over you and enslave you and particularly this ignoble and hateful person Zebul serve the men of Hamor the father of Shechem l If you love Bondage call in the old Master and Lord of the place chuse not an upstart as Abimelech is but rather take one of the old Stock one descended from Hamor Gen. 34. 2. who did not carry himself like a Tyrant as Abimelech did but like a Father of his City of Shechem This he might speak either 1. Sincerely as being himself a Canaanite and a Shechemite and possibly come from one of those little ones whom Simeon and Levi spared when they slew all the grown Males Gen. 34. 29. And it may be that he was one of the Royal Blood a descendant of Hamor who hereby sought to insinuate himself into their minds and Government as it follows v. 29. Would to God thus people were under my hand which he might judg the people more likely to do both because they were now united with the Canaanites in Religion and because their present distress might oblige them to put themselves under him who seemed or pretended to be a Valiant and Expert Commanâ—… Or 2. In way of decision he being an Israelite if you are so servile serve some of the Children of Hamor which because you rightly judg to be absurd and dishonourable do not now submit to a far baser person but cast off his Yoak and recover your lost Liberties for why should we serve him 29 And would to God this people were under my hand m i. e. Under my Command I wish you would unanimously submit to me as your Captain and Governour for he found them divided and some of them hearkening after Abimelech whom they had lately rejected according to the levity of the popular humour then would I remove Abimelech n As you have driven him ouâ—… of your City I would drive him out of your Countrey And he said to Abimelech o He sent this Message or Challenge to him Increase thine army and come out p I desire not to surprise thee at any disadvantage strengthen thy self as much as thou canst and come out into the open Field that thou and I may decide it by our Arms. 30 ¶ And when Zebul the ruler of the city heard the words of Gaal the son of Ebed his anger was ‖ Or 〈◊〉 kindled q It seems he had temporized and complyed with the peoples humour and Plot against Abimelech either in dissimâ—…ation and design and by Abimelech's connivence or advice or really but when he heard Gaal's words and himself traduced and struck at by them he changed his mind repented of his defection from Abimelech and intended to return himself and to bring the people again to the Obedience of their Lord and King 31 And he sent messengers unto Abimelech ‡ Heb. 〈◊〉 or to 〈◊〉 privily r So as Gaal and his Confederates might not know it Or in Thormah or who was in Tormah for some make it the name of the place where Abimelech was which is called with some variation Arumah v. 41. saying Behold Gaal the son of Ebed and his brethren be come to Shechem and behold they fortifie the city against thee s They Besiege or Guard the City of Shechem so as none may go out to thee nor come in from thee 32 Now therefore up by night thou and the people that is with thee and lye in wait in the field 33 And it shall be that in the morning assoon as the sun is up thou shalt rise early and set upon the city and behold when he t i. e. Gaal mentioned v. 33. and the people that is with him come out against thee then mayest thou do to them ‡ Heb. as 〈◊〉 hand 〈◊〉 find as thou shalt find occasion 34 ¶ And Abimelech rose up and all the people that were with him by night and they laid wait against Shechem in four companies 35 And Gaal the son of Ebed went out and stood in the entring of the gate of the city u To put his Army in order and to conduct them against Abimelech whom he supposed to be at a great distance and Abimelech rose up and the people that were with him from lying in wait 36 And when Gaal saw the people he said to Zebul x Who concealed the anger which he had conceived v. 30. and pretended compliance with him in this Expedition that he might draw him forth into the Field where Abimilech might have the opportunity of Fighting with him and overthrowing him Behold there come people down from the top of the mountains And Zebul said unto him Thou seest the shadow of the mountains as if they were men y For in the Morning as this was and in the Evening the shadows are longest and move most quickly He intimates that he was afraid of shadows 37 And Gaal spake again and said See there come people down by the ‡ Hebr. navel middle of the land z Heb. by the navel of the Land So he calls either First the middle of it as the middle part of Greece and of Sicily are called the navel of them by the Roman Writers because the Navel is in the midst of Mans Body Or Secondly The higher part of it called the Mountains v. 36. and here the navel because it was raised above the other ground as the Navel is above the rest of the Body and another company come along by the plain of ‖ Or the regarders of â—…imes Meonenim 38 Then said Zebul unto him Where is now thy mouth a i. e. Thy brags Now thou betrayest thy fears and therefore now shew thy self a man and fight valiantly for thy self and people wherewith thou saidst Who is Abimelech that we should serve him is not this the people that thou hast despised Go out I pray now and fight with them 39 And Gaal went out before the men of Shechem and fought with Abimelech 40 And Abimelech chased him and he fled before him b Being surprized by the unexpected coming of Abimelech and possibly not fully prepared for the encounter and many were overthrown and wounded c Being pursued and overtaken by Abimelech even unto the entring of the gate 41 And Abimelech dwelt at Arumah d He did not prosecute his Victory but retreated to Arumah partly to see the effect of this Fight and whether the Shechemites would not of themselves return to his Government being either perswaded by Zebul upon this occasion or terrified by his strength and valour or now by his clemency in proceeding no further against them and partly that being hereby grown more secure he might have the greater advantage against them which accordingly he here makes use of and Zebul thrust out Gaal and his brethren e Which he was inabled to do because the Multitude which is generally light and unstable and
Authors of the Sin but God was the chief Author of the Punishment and the Israelites were but his Executioners in the tribes of Israel 16 ¶ Then the elders of the congregation said How shall we do for Wives for them that remain q For the 200 who are yet unprovided of Wives seeing the women are destroyed out of Benjamin 17 And they said There must be an inheritance for them that be escaped out of Benjamin r The Inheritance promised by Iacob and Moses and given by Ioshua to the Tribe of Benjamin doth all of it belong to those few which remain of that Tribe and cannot be Possessed by any other Tribe and therefore we are obliged to procure Wives for them all that they may make up this breach and be capable of Possessing and managing all their Land that this Tribe and their Inheritance may not be confounded with or swallowed up by any of the rest Heb. the inheritance to wit belonging to the whole Tribe of Benjamin is or belongs to them that be escaped of Benjamin that a tribe be not destroyed out of Israel 18 Howbeit we may not give them wives of our daughters for the children of Israel have sworn saying Cursed be he that giveth a wife to Benjamin s i. e. To this Generation of Benjamites who have made themselves guilty of this foul Wickedness but this Oath did not extend to their Posterity And some think it had another exception to wit unless the surviving Benjamites could not otherwise be supplied with wives 19 Then they said Behold there is a feast of the LORD in Shiloh ‡ Heb. from year to year yearly t On the three solemn Feasts in which they used some honest and holy Recreations among which Dancing was one Exod. 15. 20. 1 Sam. 18. 6. and 2 Sam. 6. 14. and probably it was the Feast of Tabernacles which they did Celebrate with more than ordinary joy Deut. 16. 13 14 15. in a place which is on the north-side of Beth-el u Heb. Which is on the north of Bethel Which doth not relate to Shiloh which was so known a place that it was frivolous to describe it by such circumstances even by places much less known than it self but to the Feast which as to that part or exercise of the Feast here especially concerned and mentioned to wit the Dancing of the Virgins was not celebrated in Shiloh but in a Neighbouring place more convenient for that purpose ‖ Or towards the sun-rising on the east-side ‖ Or on of the high-way that goeth from Beth-el to Shechem and on the south of Lebonah 20 Therefore they commanded the children of Benjamin saying Go and lie in wait in the vineyards 21 And see and behold if the daughters of Shiloh x By whom he may possibly understand not those onely who were born or settled Inhabitants there as many conceive but all those who were come thither upon this occasion and for a time sojourned there For although only the Males were obliged to go up the Three solemn Feasts yet it is apparent that the Women had liberty to go and those who were most devout did usually go and others upon special reasons or occasions See 1 Sam. 1. 7 21 22 24. Luk. 2. 22 23 41 42 43. And it may be justly presumed especially concerning those women that lived at no great distance from the place of Publick Worship that they came thither in great numbers Moreover the daughters of Shiloh strictly so called are not onely they that liyed in that Town or City buâ—…n the Country belonging to it which oft comes under the name of the City to which it belongs And these may be here particularly named because though others might come yet they were under great obligations to come because of their nearness to the place come out to dance in dances then come ye out of the vineyards y Which were near to their Dancing-place and catch ye every man his wife of the daughters of Shiloh z Take them away by force or violence Which they might the better do because mixed Dances were not used by the People of God in their Solemnities but the Women danced by themselves and therefore were more liable to this Rape and go to the land of Benjamin 22 And it shall be when their fathers or their brethren come unto us to complain that we will say unto them ‖ Or Gratisie us in them Be favourable unto them a Pass by their offence if not for their sakes whom necessity forced to this course yet for our sakes and indeed for your own sakes for both you and we have done them a great injury in Prosecuting them with so much fury as to endanger the utter extinction of the whole Tribe and therefore this is the least we can do by way of reparation for our sakes because we reserved not to each man his wife in the war b Either First in the War with Iabesh-Gilead wherein they should have taken care to reserve a sufficient number which they might have done by sparing either so many of the Married Women as were necessary who their former Husbands being slain might have been married to those Benjamites or as many of the younger Virgins who within a little time might have been Married to them whom many suppose that they flew Or Secondly in the War with the Benjamites in which they acknowledge their cruelty in destroying the women with such fury as not to leave a competent number for the Men which were left See Iudg. 20. 48. for ye did not give unto them at this time that ye should be guilty c Qu. Whether this did really discharge them from their Oath 1. Answ. It seems to excuse those Parents of these Virgins who were not acquainted with the Plot and did neither directly nor indirectly give their Daughters to them but they were taken away by force without their knowledge and consent If it be said those Parents might and should have retaken their Daughters from them it may be replied that they could not do so before they were corrupted and the Rulers of Israel would not assist them with their Power to recover them And it is a Maxime That many things which ought not to be done when once they are done should not be undone And for those Parents who were conscious of the Design it is probable they kept their Daughters at home to avoid this Secondly Either the Oath was made with an Exception of the Case of the Total Extirpation of a Tribe or it was a rash Oath to do what was out of their Power or what they could not lawfully do to wit utterly to destroy a Tribe out of Israel which therefore they here speak of with horror v. 3 6. and if so as they Sinned in making it so they were not obliged to keep it it being an acknowledged truth That Rash and Sinful Oaths are better broken
Eli might think him Guilty of Arrogancy or secret Complacency in his Calamity which was like to tend to Samuel's advancement And not being commanded by God to acquaint Eli herewith he prudently suspended the publication of it till a fit occasion were offered which he might reasonably expect in a very little time knowing that Eli would be greedy to know the matter of that Revelation the Preface whereof he was acquainted with and that it would be less offensive and therefore more useful to Eli when he saw that Samuel was not puffed up with it nor forward to vent it until Eli forced it from him 16 Then Eli called Samuel and said Samuel my son And he answered Here am I. 17 And he said What is the thing that the LORD hath said unto thee I pray thee hide it not from me God do so to thee and ‡ Heb. â—…o add more also m God inflict the same Evils upon thee which I suspect he hath pronounced against me and greater Evils too Or God do so i. e. let God deal with thee so severely as I cannot or am loath to express So it is a kind of Aposiopesis usual in Oaths and in Adjurations The same Phrase is in Ruth 1. 17. Thus he adjures him to utter the whole truth as was usual among the Hebrews as 1 King 22. 16. Matth. 26. 63. if thou hide any ‖ Or word thing from me of all the things that he said unto thee 18 And Samuel told him ‡ Heb. all the things or words every whit and hid nothing from him And he said It is the LORD n This severe Sentence is from the Sovereign Lord of the World who hath an absolute Power and Right to dispose of me and all his Creatures as he pleaseth to whose good pleasure I therefore freely submit from Israel's God who was known by this Name of Iehovah who is in a special manner the Ruler of the People of Israel to whom it properly belongs to punish all mine offences whose Chastisement I therefore accept Let him do what seemeth him good 19 ¶ And Samuel grew o As in Stature so in Wisdom and Piety and God's Favour and Reputation with the People and the LORD was with him and did let none of his words * 1 King 8. 56. fall to the ground p i. e. Want its effect or success God made good all his Predictions A Metaphor from precious Liquors which when they are spilt upon the Ground are altogether useless and ineffectual This Phrase is oft used as Ios. 21. 45. Esth. 6. 10 c. 20 And all Israel from Dan even to Beersheba q Through the whole Land from the Northern Bound Dan to the Southern Beer-sheba which was the whole length and largest extent of the Land See Iudg. 20. 1 2. 2 Sam. 17. 11. knew r Both by Eli's Testimony and particular Relation of the 〈◊〉 going History to the People that came from all Parts 〈◊〉 by succeeding Revelations made to him whereof mention is made in the next Verse which though placed after might be done before that Samuel was ‖ Or faithful established to be a prophet of the LORD 21 And the LORD appeared again in Shiloh for the LORD revealed himself to Samuel s Or did use to Reveal his mind to Samuel in Shiloh by the word of the LORD t i. e. By his word the Noun for the Pronoun which is frequent as Levit. 14. 15 c. by his word of command which he chose to deliver to Israel by his Mouth as it hâ—…e follows or by his word of Prophesie concerning future events CHAP. IV. AND the word of Samuel a i. e. The Word of the Lord revealed to Samuel and by him to the People Either First The Prophetical Word mentioned before chap. 3. 11 c. which is here said to come or to come to pass as it was foretold to all Israel But the subject of that Prophesie was not all Israel but Eli and his House as is evident Or rather Secondly A Word of command that all Israel should go forth to Fight with the Philistines as the following Words explain it that so they might be first humbled and punished for their Sins and so prepared by degrees for their future Deliverance ‖ Or came to pâ—…ss ‡ Heb. 〈◊〉 came to all Israel Now Israel went out against the Philistines b Or to meet the Philistines who having by this time recruited themselves after their great loss by Sampson Iudg. 16. 30. and perceiving an eminent Prophet arising among them by whom they were likely to be United Counselled and Assisted thought fit to Suppress them in the beginning of their Hopes and Designs of Rescuing themselves from their power to battel and pitched beside Eben-ezer c A place so called here by Anticipation from a following event chap. 7. 12. and the Philistines pitched in Aphek d A City so called in the Tribe of Iudah Ios. 15. 53. upon the Borders of the Philistines Country not that Aphek in Asher Ios. 19. 30. Iudg. 1. 31. which was very remote from them 2 And the Philistines put themselves in aray against Israel and when ‡ Heb. the battel was spread they joyned battel e Heb. When the Battel was spread i. e. when the two Armies had drawn forth themselves into Military Order and put themselves into the usual Posture for Fighting and began to Fight in their several Places Israel was smitten before the Philistines and they slew of ‡ Heb. the aray the army in the field about four thousand men 3 ¶ And when the people were come into the camp the elders of Israel said Wherefore hath the LORD smitten us to day before the Philistines f Seeing our Cause is so just our own just and necessary Defence from God's and our Enemies and we came not forth to Battel by our own motion but by God's command delivered by Samuel This was strange blindness that when there was so great a corruption in their Worship and Manners chap. 2. and such a Defection to Idolatry chap. 7. 3. Psal. 78. 58. they could not see sufficient reason why God should suffer them to fall by their Enemies Let us ‡ Heb. 〈◊〉 unto us fetch the ark of the covenant of the LORD g That great pledge of God's presence and help by whose Conduct our Ancestors obtained success Numb 10. 35. and 14. 44. Ios. 6. 4. instead of the performance of Moral Duties humbling themselves deeply for and Purging themselves speedily and throughly from all their Sins for which God was displeased with them and now had chastised them they take an easier and cheaper Course and put their trust in their Ceremonial Observances not doubting but the very presence of the Ark would give them the Victory And therefore it is no wonder they meet with so sad a disappontment out of Shiloh unto us that
by killing many of their Persons as is sufficiently implied here v. 10. and smote them ‡ Hebr. in the seats 〈◊〉 〈◊〉 with * Psal. 78. 66. emerods p A Disease mentioned only here and Deut. 28. 27. it was in the hinder parts It is needless to enquire into the Nature of it It may suffice to know that it was a very Sore Disease and not only very Vexations and Tormenting but also Pernicious and Mortal even Ashdod and the coasts thereof 7 And when the men of Ashdod saw that it was so they said The ark of the God of Israel shall not abide with us for his hand is sore upon us and upon Dagon our god 8 They sent therefore and gathered all the lords of the Philistines unto them and said What shall we do with the ark of the God of Israel And they answered Let the ark of the God of Israel be carried about unto Gath q Supposing that this Plague was confined to Ashdod for some particular Reasons or that it came upon them by Chance or from some bad Influence of the Air or of the Stars or for putting it into Dagon's Temple which they resolved they would not do And they carried the ark of the God of Israal about thither 9 And it was so that after they had carried it about the hand of the LORD was against the city with ‖ Or a 〈◊〉 great 〈◊〉 a very great destruction and he smote the men of the city both small and great and they had emerods in their secret parts r Or in their hidden parts to wit in the inwards of their hinder parts Which is the worst kind of Emerods as all Phisicians acknowledge both because its Pains are for more sharp and keen than the other and because the Malady is more out of the reach of Remedies 10 ¶ Therefore they sent the ark of God to Ekron and it came to pass as the ark of God came to Ekron that the Ekronites cried out saying They have brought about the ark of the God of Israel to us to slay us s Not that they intended this but because this would be the event of it and our people 11 So they sent and gathered together all the lords of the Philistines and said Send away the ark of the God of Israel and let it go again to his own place that it slay us not and our people for there was a deadly destruction throughout all the city t To wit the City of Ekron during its short stay there Or in every City to wit where the Ark of God came for it came also to Gaza and Askelon and produced the same Effects there as may be gathered from chap. 6. 4 17. though for brevity sake it be here omitted the hand of God was heavy there 12 And the men that died not u Either of some other Plague or Ulcer as may be thought from v. 6. or of the Emerods which Infested and Tormented even those whom it did not kill were smitten with the emerods and the cry of the city x Or of that City where the Ark was and the City is put for the People Inhabiting it went up to heaven CHAP. VI. AND the ark of the LORD was in the countrey of the Philistines seven months a So long they kept it as loth to lose so great a Prize and willing to try all ways to keep it and yet free themselves from the Mischiefs aecompanying its presence 2 And the Philistines called for the priests and the diviners b Whose Art was in great esteem with Heathen Nations and especially with the Philistines and their Neighbours the Canaanites and Egyptians saying What shall we do to the ark of the LORD Tell us wherewith c In what manner and with what Gifts for to send it they had Decreed before chap. 5. 11. we shall send it to his place 3 And they said If ye resolve to send away the ark of the God of Israel send it not empty d i. e. Without a present which they judged necessary from the common Opinion and Practice both of Iews and Gentiles but in any wise return him a trespass-offering e Thereby to acknowledge our Offence and obtain his Pardon then ye shall be healed and it shall be known to you f You shall understand what is hitherto doubtful whether he was the Author of these Calamities and why they continued so long upon you Compare verse 7 8 9. why his hand * Or was not is not removed from you 4 Then said they What shall be the trespass-offering g They desire particular Information because they were ignorant of the Nature and Manner of the Worship of Israel's God and they might easily understand that there were some kinds of Offerings which God would not accept which we shall return to him â—… They answered Five golden emerods h i. e. Figures of that part of the Body which was the seat of the Disease which by its swelling or some other way Represented also the Disease it self Which they Offered not in contempt of God for they sought to gain his Favour hereby but in Testimony of their Humiliation that by leaving this Monument of their own Shame and Misery they might obtain Pity from God and Freedom from their Disease and five golden mice i Which Marred their Land as it is related v. 5. by Destroying the Fruits thereof as the other Plague Afflicted their Bodies according to the number of the lords of the Philistines for one kind of plague was on ‡ Heb. them you all and on your lords 5 Wherefore ye shall make images of your emerods and images of your mice that * Chap. 5. 6. mar the land and ye shall give glory unto the God of Israel k The Glory of his Power in Conquering you who seemed and pretended to have Conquered him of his Justice in Punishing you and of his Goodness if he shall Relieve you peradventure he will lighten his hand from off you and from off your gods l They so speak either because not only Dagon but their other gods also were thrown down by the Ark though that be not related or because the Plural Number in that Case was commonly used for the Singular and from off your land 6 Wherefore then do ye harden m Or should ye harden the Future Tense of the Indicative Mood being put potentially as is not unusual They express themselves thus either because they perceived that some opposed the Decree of sending home the Ark though the most had consented to it or because they thought they would hardly send it away in the manner prescribed by giving Glory to God and taking Shame to themselves your hearts * Exod. 7. 13. and 8. 15. and 14. 17. as the Egyptians and Pharaoh hardened their hearts n Which they might easily learn either by Tradition from their
Ancestors or by the Reports of the Hebrews when he ‡ Or deluded them had wrought ‖ Or reproachfully wonderfully among them * Exod. 12. 31. did not they let ‡ Heb. them the people go and they departed 7 Now therefore make a new cart o As David did for the same use â—… Sam. 6. 3. in Reverence to the Ark. and take two milch-kine on which there hath come no yoke p Partly in Respect to the Ark and paâ—…ly for the better Discovery because 〈◊〉 untamed 〈◊〉 are wanton and apt to wander and keep no certain and constant paths as Oxen accustomed to the Yoke do and therefore were most unlikely to keep the direct Road to Israels Land and tie the kine to the câ—… and bring their calves home from them q Which would stir up Natural Affection in their Dams and cause them rather to return Home than to go to a strange Countrey 8 And take the ark of the LORD and lay it upon the cart r Which God winked at in them both because they were ignorant of Gods Law to the contrary and because they had no Levites to carry it upon their Shoulders and put the jewels of gold which ye return him for a trespass-offering in a coffer by the side thereof s For they durst not presume to open the Ark to put them within it and send it away that it may go 9 And see if it goeth up by the way of his own coast s Or Border i. e. the way that leadeth to his Coast or Border viz. the Countrey to which it belongs to Bethshemesh then ‖ Or it he hath doâ—…e us this great evil t Which they might well 〈◊〉 if such Heifers should against their common use and natural instinct go into a strange path and Regularly and constantly proceed in it without any man's Conduct but if not then we shall know that it is not his hand that smote us it was a chance that hapned to us u This Evil came to us from some Influences of the Stars or other unknown Causes Which was a weak and Foolish Inference depending upon a meer Contingency it being uncertain whether God would please to give them this Sign and probable that he would deny it both to punish their Superstition and to harden their hearts to their further and utter Destruction But wicked Men will sooner believe the most uncertain and ridiculous things than own the visible Demonstrations of Gods Power and Providence 10 ¶ And the men did so and took two milch-kine and tied them to the cart and shut up their calves at home 11 And they laid the ark of the LORD upon the cart and the coffer with the mice of gold and the images of their emerods 12 And the kine took the straight way to the way of Bethshemesh x i. e. Leading to Bethshemesh a City of the Priests Ios. 21. 16. who were by Office to take care of it and went along the high way lowing as they went y Testifying at once both their Natural and Vehement Inclination to their Calves and the Supernatural and Divine Power which over-ruled them to a contrary Course and turned not aside to the right hand or to the left and the lords of the Philistines went after them z Under pretence of an honourable dismission of it but in truth to prevent all Imposture and to get assurance of the truth of the Event All which Circumstances tended to their greater Confusion and Illustration of God's Glory unto the border of Bethshemesh 13 And they of Bethshemesh were reaping their wheat-harvest in the valley and they lifted up their eyes and saw the ark and rejoiced to see it 14 And the cart came into the field of Joshua a Bethshemite and stood there where there was a great stone and they a Not the Lords of the Philistines but the Bethshemites to wit the Priests that dwelt there clave the wood of the cart and offered the kine a burnt-offering unto the LORD b There may seem to be a double Error in this Act. First that they Offered Females for a Burnt-Offering contrary to Levit. 1. 3. and 22. 19. Secondly That they did it in a forbidden place Deut. 12. 5 6. into which they might easily be led by excess of Joy and eager desire of returning to their long-interrupted course of Offering Sacrifices And some think these Irregularities were partial Causes of the following Punishment But this case being very extraordinary may in some sort excuse it if they did not proceed by ordinary Rules As for the first though they might not chuse Females for that use yet when God himself had chosen and in a manner Consecrated them to his service and imployed them in so Sacred and Glotious a Work it may seem tollerable to offer them to the Lord as being his peculiar and improper for any other use And for the latter we have many instances of Sacrifices offered to God by Prophets and Holy Men in other places besides the Tabernacle upon extraordinary occasions such as this certainly was it being fit that the Ark should at its first return be reâ—…eived with Thanksgiving and Sacrifice and this Place being Sanctified by the presence of the Ark which was the very soul of the Tabernacle and that by which the Tabernacle it self was Sanctified and for whose sake the Sacrifices were offered at the door of the Tabernacle 15 And the Levites took down c Or For the Levites had taken down for this though mentioned after was done before the Sacrifices were offered the ark of the LORD and the coffer that was with it wherein the jewels of gold were and put them on the great stone and the men of Bethshemesh offered burnt-offerings and sacrificed sacrifices the same day unto the LORD 16 And when the five LORDS of the Philistines had seen it d To wit that prodigious return of the Ark to its own Countrey and the entertainment it found there they returned to Ekron the same day 17 And these are the golden emerods which the Philistines returned for a trespass offering unto the LORD for Ashdod one for Gaza one for Askelon one for Gath one for Ekron one 18 And the golden mice according to the number of all the cities of the Philistines belonging to the five lords both of fenced cities and of countrey villages e This is added for explication of that foregoing Phrase all the cities either to shew that under the Name of the five Cities were comprehended all the Villages and Territories belonging to them in whose Name and at whose Charge these presents were made or to express the difference between this and the former present the Emerods being onely five according to the five Cities mentioned v. 17. because it may seem the Cities onely or principally were pestered with that Disease and the Mice being many more according to the number of all the
Cities as is here expressed the Word city being taken generally so as to include not onely Fenced Cities but also the Country Villages as is here added and the Fields belonging to them these being the parts where the Mice did most mischief even unto the ‖ Or great stone great stone of Abel f Which is mentioned as the utmost border of the Philistines Territory to which the Plague of Mice did extend The Word stone being easily understood out of v. 14. where this great stone is expresly mentioned as the place on which the Ark was set which is also here repeated in the following words And this place is here called Abel by anticipation from the great Mourning mentioned in the following Verse whereon they set down the ark of the LORD which stone remaineth unto this day in the field of Joshua the Bethshemite 19 ¶ And he smote the men of Beth-shemesh because they had looked into the ark of the LORD g Having now an opportunity which they never yet had noâ—… were ever like to have it is not strange they had a vehement curiosity and desire to see the contents of the Ark or whether the Philistines had taken them away and put other things in their place and they thought they might now presume the more because the Ark had been polluted by the Philistines and was now exposed to open view and not yet put into that Most Holy Place which they were forbidden to approach even he smote of the people h i. e. Of the people living in and near Bethshemesh or coming thither from all parts upon this great and glorious occasion Heb. And or Also he 〈◊〉 of the people to wit of or belonging to other places though now here So these are distinguished from the men of Bethshemesh of whom he speaks onely in general and indefinitely he smote the men i. e. Some or many of them and then sets down the number of the persons smitten or sâ—…in either excluding the Bethshemites or including them fifty thousand and threescore and ten men i This may seem an incredible Relation both because that place could not afford so great a number and because it seems an act of great rigour that God should so severely punish those people who came with so much Zeal and Joy to Congratulate the return of the Ark and that for so inconsiderable an Errour For the latter branch of the Objection it may be said 1. That God always used to be most severe in Punishing his own People as Sinning against more knowledge and warning than others especially for such sins as immediately concern his own Worship and Service 2. That men are very incompetent Judges of these Matters because they do not understand all the reasons and causes of Gods Judgments For although God took this just occasion to punish them for that Crime which was so severely forbidden even to the common Levites under pain of Death of which see Numb 4. 18 19 20. Yet it is apparent that the People were at this time guilty of many other and greater Miscarriages for which God might justly inflict the present punishment upon them and moreover there are many secret Sins which escape Mans Observation but are seen by God before whom many persons may be deeply guilty whom men esteem innocent and vertuous And therefore men should take heed of Censuring the Judgments of God of which it is most truly said that they are oft secret but never unrighteous And for the former branch of the Objection many things are or may be said 1. That the Land of Israel was strangely populous See 2 Sam. 24. 9. and 2 Chron. 13. 3. 2. That all these were not the setled Inhabitants of this place but most of them such as did and in all probability would resort thither in great numbers upon so illustrious an occasion 3. That all these were not struck dead in the very Fact and upon the place which would have terrified others from following their example but were secretly struck with some Disease or Plague which killed them in a little time 4. That divers Learned Men translate and understand the place otherwise and make the number much smaller Iosephus the Jew and the Hebrew Doctors and many others contend that onely seventy persons were slain Which though it seem but a small number yet might justly be called a great slaughter either for the quality of the persons Slain or for the greatness and extraordinariness of the Stroke or because it was a great Number considering the smallness of the Place and the sadness of the Occasion The Words in the Hebrew are these and thus placed he smote of or among the people seventy men fifty thousand men whereas say they The Words should have been otherwise placed and the greater number put before the less if this had been meant that he smote 50 Thousand and 70 Men. And one very Learned Man renders the Words thus He smote of the people seventy men even fifty of a thousand the Particle Mem of being here understood as it is very frequently So the meaning is That God smote every Twentieth man of the Transgressours as the Romans used to Cut off every Tenth Man in case of the general guilt of an Army Or the Words may be rendred thus He smote of or among the people seventy men out of fifty thousand men the Particle Mem of or out of being understood before the Word fifty which Bochart puts before a thousand and it may be thus expressed to shew that God did temper his Severity with great Clemency and whereas there were many thousands of Transgressors every one following his Brothers Example as is usual in such cases God onely singled out 70 of the Principal Offenders who either Sinned most against their Light or Office or were the Ringleaders or Chief encouragers of the rest To which may be added That the ancient Translators the Syriack and Arabick read the Place five thousand and seventy men being supposed to have read in their Hebrew Copies Chamesh five for Chamishim fifty which is no great alteration in the Word and the people lamented because the LORD had smitten many of the people with a great slaughter 20 And the men of Bethshemesh said Who is able to stand before ‡ Heb. The Lord this holy God this holy LORD God k i. e. To Minister before the Ark where the Lord is present Since God is so severe to mark whatsoever is amiss in his Servants who is sufficient and worthy to serve him who dare presume to come into his presence It seems to be a Complaint or Expostulation with God concerning this last and great instance of his Severity and to whom shall he go up from us l Who will dare to receive the Ark with so much hazard to themselves 21 ¶ And they sent messengers to the inhabitants of Kirjath-jearim m Whither they sent either because the Place was not far off from
beards e Partly that he might compel them to bear a part in their mourning and that in such a way as was usual with them but forbidden to the Israelites Levit. 19. 27. Deut. 14. 1. which probably was not unknown to them and partly to fasten this as a reproach upon them and to make them ridiculous and contemptible Compare Isa. 20. 4. and 47. 2. and 50. 6. and cut off their garments in the middle even to their buttocks f This was worse than the former because the Israelites wore no Breeches and so their nakedness was hereby uncovered Compare Isa. 20. 4. and sent them away 5 ¶ When they told it unto David He sent to meet them g He sent them Clothes and other necessaries because the men were greatly ashamed and the king said Tarry at Jericho h Both because this was one of the first places which they came to in Canaan and because it was now a very obscure Village and therefore fittest for them in their circumstances for it was not built as a City till after this time 1 King 16. 34. until your beards be grown i For the want or loss of Beards was esteemed a reproach among the Israelites and then return 6 ¶ And when the children of Ammon saw that they stank before David the children of Ammon sent and hired the Syrians of Beth-Rehob k Near Hamath Numb 13. 21. and the Syrians of Zoba l Of which see 1 Sam. 14. 47. and 2 Sam. 8. 3. twenty thousand footmen and of king Maacah m i. e. Of that part of Syria which was under King Maachah for Syria was a large Country and there were divers Kings in the several parts of it This part was near Gilead See Deut. 3. 14. a thousand men and of Ishtob n Or of the men of Tob the Country where Iepthah dwelt Iudg. 11. 3. Besides these they hired others out of Aram Naharaim or Mesopotamia as appears from 1 Chron. 19. 6. and Psal. 60. title And all these were forward enough to Combine against David both to revenge their former losses and reproaches and to give check to his growing greatness twelve thousand men 7 And when David heard of it he sent Joab and all the host of the mighty men o Chusing wisely to carry the War into their Country rather than to expect it in their own 8 And the children of Ammon came out and put the battel in aray at the entring in of the gate p To wit of Medeba as it is expressed 1 Chron. 19. 7. which was a frontier City See Numb 21. 30. This place they chose for the Fight that they might both defend that City and their Country whereof that was the entrance and if need were might retreat into it and the Syrians of Zoba and of Rehob and Ishtob and Maacah were by themselves in the field q That by their numerous Forces they might fall upon the Israelites on the other side 9 When Joab saw that the front of the battel was against him before and behind he chose of all the choice men of Israel and put them in aray against the Syrians r Which were the most valiant and expert Soldiers 10 And the rest of the people he delivered into the hand of Abishai his brother that he might put them in aray against the children of Ammon 11 And he said If the Syrians be too strong for me then thou shalt help me but if the children of Ammon be too strong for thee then I will come and help thee 12 Be of good courage and let us play the men for our people s For the preservation of our selves and all our Brethren from that utter ruin which our Enemies design for us Our War is not vainly undertaken to enlarge our Empire or Glory but for our own just and necessary defence and therefore we may hope for Gods Blessing and assistance it it and for the cities of our God s Which are devoted to his Worship and Service and therefore he will plead their cause against his Enemies and the LORD do that which seemeth him good t Let us do our parts and quietly refer our selves and the event to Gods good pleasure which we have no reason to distrust 13 And Joab drew nigh and the people that were with him unto the battel against the Syrians u He prudently falls upon them first because they were but mercenaries and not concerned so much in the Success as the Ammonites were all whose interest lay at stake and therefore not likely to venture too far in their defence and they fled before him 14 And when the children of Ammon saw that the Syrians were fled x In whose numbers and prowess they had the most confidence then fled they also before Abishai and entred into the city so Joab returned from the children of Ammon y Not judging it convenient or safe to pursue them because the Forces were not utterly ruined but onely dispersed and put to flight and so might easily rally together and came to Jerusalem 15 ¶ And when the Syrians saw that they were smitten before Israel they gathered themselves together z Partly to wipe out the stain of Cowardize which they had now contracted partly to prevent that vengeance which they supposed David would execute upon them for their last attempt and partly to shake off the Yoke that David had lately put upon them 16 And Hadarezer a The same with Hadadezer chap. 8. 3. sent and brought out the Syrians that were beyond the river b Who having engaged themselves in the former expedition as was noted before were now obliged to proceed in their own defence being also perswaded and hired to this second Expedition v. 19. and they came to Helam and Shobach c Or Shophack 1 Chron. 19. 16. the captain of the host of Hadarezer went before them 17 And when it was told David he gathered all Israel d i. e. The Chosen and Valiant Men pickt out of all Israel together and passed over Jordan and came to Helam and the Syrians set themselves in aray against David and fought with him 18 And the Syrians fled before Israel and David slew the men of seven hundred chariots e Heb. seven hundred chariots i. e. The Men belonging to them that Fought in or with them as plainly appears 1. Because the Men onely and not the Chariots were capable of being killed as these are said to have been 2. Because it is thus explained in the Book of Chronicles which was written after this Book for this end to Explain what was dark or doubtful and to supply what was omitted here where instead of these Words are seven thousand men which Fought in Chariots 1 Chron. 19. 18. And this is a very common Metonymy of which See above Chap. 8. 4. and the Notes on 1 Sam. 13. 5. Although there might be
business was committed 7 ¶ And Solomon had twelve officers over all Israel which provided victuals for the king and his houshold each man his month in a year made provision 8 And these are their names ‖ Or Ben-hâ—… the son of Hur p This and others of them are denominated from their Fathers because they were known and famous in their generation in mount Ephraim 9 ‖ Or Bendekaâ—… The son of Dekar in Makaz and in Shaalbim and Bethshemesh and Elon-Beth-hanan q Or Elon the house or dwelling place of Hanan and Hanan may be a mans name and this place may be so differenced from other Elons Or the plain for so the Hebrew word signifies of Beth-hanan 10 ‖ Or Ben-hesed The son of Hesed in Aruboth to him pertained Sochoh r There were two Sochohs but both near together See Ios. 15. 35 48. and all the land of Hepher s In Iudah See 1 Chron. 4. 6. 11 ‖ Or Ben-aâ—…nadab The son of Abinadab in all the region of Dor s In Manasseh within Iordan where also were Tamach Megiddo and Bethshean v. 12. which had Taphath the daughter of Solo-mon to wife 12 Baana the son of Ahilud to him pertained Taanach and Megiddo and all Beth-shean which is by Zartanah beneath Jezreel t Which was in Issachar And this seems added to distinguish it from that Zartanah Ios. 3. 16. from Beth-shean to Abel-Meholah even unto the place that is beyond Jockneam 13 ‖ Or Ben 〈◊〉 The son of Geber in Ramoth Gilead u Ramoth in the Land of Gilead Deut. 4. 43. Ios. 20. 8. 1 King 22. 3. so called to difference it from Ramoth in Issachar 1 Chr. 6. 73. to him pertained the towns of Jair x In Manasseh beyond Iordan See Numb 32. 41. Deut. 3. 14. the son of Manasseh which are in Gilead to him also pertained the region of Argob which is in Bashan threescore great cities with walls and brazen bars y This is added by way of distinction from those Towns of Iair For being without Iordan they were liable to the attempts of their Enemies 14 Ahinadab the son of Iddo had ‖ Or to â—…naim Mahanaim z The City and Territory of Mahanaim of which see Gen. 32. 2. Ios. 13. 26. But this seems too narrow a compass for one of these great Officers and unequal to the rest although these portions seem not to be distributed into equal portions of Land but into larger or lesser parts according to their fertility or barrenness And this seems to have been a very fruitful place See 2 Sam. 17. 27. Or to Mahanaim So he may understand all the space from the parts last mentioned to Mahanaim which was in the Tribe of Gad. 15 Ahimaaz was in Naphtali he also took Basmath the daughter of Solomon to wife 16 Baanah the son of Hushai was in Asher and in Aloth 17 Jehoshaphat the son of Paruah in Issachar 18 Shimei the son of Elah a Which he adds to distinguish him from that cursed and cursing Shimei 2 Sam. 16. 5. in Benjamin 19 Geber the son of Uri was in the countrey of Gilead b i. e. In the remaining part of that Land of Gilead which was mentioned above v. 19. in the countrey of Sihon king of the Amorites and of Og king of Bashan and he was the onely officer which was in the land c Or rather in that land for the Hebrew points intimate that the emphatical Article is there understood to wit in all Gilead excepting the parcels mentioned before in all the Territories of Sihon and Og which because they were of large extent and yet all committed to this one man it is here noted concerning him as his priviledge above the rest whose Jurisdictions were of a narrower extent 20 ¶ Judah and Israel were many as the sand which is by the sea in multitude eating and drinking and making merry 21 And Solomon reigned over all kingdoms from the river d Euphrates for so far David having conquered the Syrians extended his Empire which Solomon also maintained in that extent And so Gods promise concerning the giving of the whole Land as far as Euphrates to the Israelites was fulfilled And if the Israelites had multiplied so much that the Land of Canaan would not suffice them having Gods grant of all the Land as far as Euphrates they might have seized upon it whensoever occasion required unto the land of the Philistines e Which is to be understood inclusively for it is unreasonable to think that the Philistines were not within Solomon's dominion and unto the border of Egypt f Unto the River Sihor which was the border between Egypt and Canaan Ios. 13. 3. Compare Gen. 15. 18. they brought presents and served Solomon g By Tribute or other ways as he needed and required all the days of his life 22 ¶ And Solomons ‡ â—…eb bread provision for one day was thirty ‡ Heb. Corâ—… measures h Heb. Cors each of which contained ten Ephah's Exod. 16. 36. So this Provision was sufficient for near three thousand persons of fine flour and three score measures of meal i Of a courser sort for common use and for the inferior sort 23 Ten fat oxen k Fatted in stalls and twenty oxen out of the pastures l Well fleshed tender and good though not so faâ—… as the former and an hundred sheep beside harts and ro-bucks and fallow deer and fatted fowl 24 For he had dominion over all the region on this side the river from Tiphsah m Either that Tiphsah 2 King 15. 16. which was in the Kingdom of Israel within Iordan Or rather another place of that name upon the river now mentioned to wit Euâ—…ates even that eminent City which is mentioned by Ptolemy and Strabo and Pliny called Thapsarum And this best agrees with the following Azzah which was the border of Canaan in the South and West Gen. 10. 19. Deut. 2. 23. as Tiphsab was in the North and East And so his Dominion is described by both its borders even to Azzah over all the kings on this side the river n Who owned subjection and payed Tribute to him and he had peace on all sides round about him 25 And Judah and Israel dwelt ‡ Heb. confidently safely * 〈◊〉 4. 4. every man under his vine and under his fig-tree o Enjoying the fruit of his own labours with safety and comfort Under these two Trees which were most used and cultivated by the Israelites he understands all other Fruit-bearing Trees and all other comforts by a Synecdoche And they are brought in as sitting or dwelling under these Trees partly for recreation or delight in the shade and partly for the comfort or advantage of the Fruit and withal to note their great security not onely in their strong Cities but even in the Country where the Vines
continually before thee and that hear thy wisdome 9 Blessed be the LORD thy God p He deserves all blessing and praise for delighting to honour and advance so Worthy a Person which delighted in thee to set thee on the throne of Israel q For it was Gods special act to make him King rather than his elder Brother because the LORD loved Israel for ever therefore made he thee king to do judgment and justice r i. e. To execute just Judgment among them to govern them with Right and Equity She tacitly admonisheth Solomon that he was not made King that he might live in Ease and Pleasure and Splendor but for the good of his People 10 And she gave the king an hundred and twenty talents of gold and of spices very great store and precious stones there came no more such abundance of spices as these which the queen of Sheba gave to king Solomon 11 And the navy also of Hiram that brought gold from Ophir brought in from Ophir great plenty of Almug-trees and precious stones 12 And the king made of the Almug-trees s Called also by an inversion of the Letters which is usual among the Hebrews Algum-trees 2 Chron. 2. 8. and 9. 10. whereof there were some in Lebanon 2 Chron. 2. 8. but the best sort came from Ophir as is here said ‖ Or rails ‡ Heb. a prop pillars t Or supporters either for the Ascent or Stairs by which they went from the King's House to the Temple See 1 Chron. 26. 16. and 2 Chron. 9. 11. or for divers parts both of the Lords and of the Kings House for ‡ Heb. to the house of the LORD and for the kings house harps also and psalteries for singers there came no such * 2 Chr. 9. 10 Almug-trees nor were seen unto this day 13 And king Solomon gave unto the queen of Sheba all her desire whatsoever she asked besides that which Solomon gave her ‡ Heb. according to the hand of king Solomon of his royal bounty so she turned and went to her own countrey she and her servants 14 ¶ Now the weight of gold that came to Solomon in one year was six hundred threescore and six talents of gold u Which amounts to about two Millions of our money And this Gold did not come from Ophir in India or Tarshish but from Arabia and Ethiopia and other parts which then were well replenished with Gold though since exhausted by the Insatiable Avarice of succeeding Ages 15 Besides that he had of the merchant-men x Heb. of the searchers or spies i. e. either Merchants who use to enquire and search out Commodities and all advantages of Trade or rather the Publicans or gatherers of the Kings Revenues who used to search narrowly into all Wares and Dealings that the King might not be defrauded of his rights and of the traffique of the spice-merchants y Or rather of the merchants in general as that word is oft used in Ezek. 27. and elsewhere So this and the former particular contain both the branches of the Kings Revenue what he had from the Land and Fruits thereof and what he had from the Merchants and Traders in other Commodities and of all the kings of Arabia z To wit of those parts of Arabia which were next to Canaan which were either conquered by David or submitted to pay Tribute to Solomon But we must not think all these to be Kings of large Dominions but many of them onely Governors of Cities and the Territories belonging to them such as were formerly in Canaan and were anciently called Kings and of the ‖ Or captainâ—… governours of the countrey a Or of the land or of that land for there is an Article in the Hebrew i. e. either of the Land of Canaan or rather of the Land of Arabia whereof some parts were so far Conquered that he had Governors of his own over them who were each of them to take care of the Kings Revenue in his Jurisdiction and part onely so far that they still had Kings of their own but such as were Tributaries to him 16 ¶ And king Solomon made two hundred * 1 Sam. 17. 6. targets of beaten gold b For Pomp and Magnificence and as may be thought from the use of the Brazen Shields chap. 14. 27 28. to be carried before him by his Guard when he went abroad six hundred shekels of gold went to one target 17 And he made three hundred shields of beaten gold three pound c Or 300 shekels as it is expressed 2 Chron. 9. 16. of gold went to one shield and the king put them in the * Chap. 7. 2. house of the forest of Lebanon 18 ¶ Moreover the king made a great throne of ivory and overlaid it d Not wholly but in part here and there which made it more beautiful to the eye Probably the main substance of it was Ivory but some cavities were left in it which were filled with Gold with the best gold 19 The throne had six steps and the top of the throne was round ‡ Heb. on the hinder part thereof behind e Made like the half of a Circle and there were ‡ Heb. hands stays on either side on the place of the seat and two lions f These and the following Lions seem added to express either the Tribe from which Solomon sprung compared to a Lion Gen. 49. 9. or rather that Majesty and Power where with a Prince is adorned and armed which his Subjects cannot resist or the Duty of a Prince in the execution of Judgment which ought to be done with great courage and magnanimity stood beside the stays 20 And twelve lions stood there on the one side and on the other upon six steps there was not ‡ Heb. so the like made in any kingdome 21 ¶ And all king Solomons drinking-vessels were of gold and all the vessels of the house of the forest of Lebanon were of pure gold ‖ Or there was no silver in them none were of silver it was nothing accounted of g Comparatively Such Hyperbolical expressions being frequent both in Scripture and other Authors in the days of Solomon 22 For the king had at sea a navy of Tharshish h Either First The Ships of the Sea which may seem to be called Tarshish as Psal. 48. 7. Isa. 60. 9. from an eminent part of the Sea near Iudea so called Or rather the Ships that went to Tarshish For Tarshish was the name of a certain place upon the Sea famous for its Traffick with Merchants as it is manifest from Isa. 23. 6 10. and 66. 19. Ier. 10. 9. Ezek. 27. 12 and it was a place very remote from Iudea as appears from the 3 Years usually spent in that Voyage But whether it was Spain where in those times there was abundance of Gold and Silver as Strabo and others
rather by the Power and Providence of God which disposeth the hearts of Kings as he pleaseth and inclined them to this course that they might though ignorantly accomplish his word and counsel 32 And it came to pass when the captains of the chariots saw Jehoshaphat that they said Surely it is the king of Israel And they turned aside d They drew their Forces from their several quarters towards Iehoshaphat to fight against him and Jehoshaphat cried out e To the Lord for help 2 Chron. 18. 31. 33 And it came to pass when the captains of the chariots perceived that it was not the king of Israel f Which they easily perceived either by their words uttered to God or them or by the difference of his shape and countenance from that of Ahab which probably many of them very well knew that they turned back from pursuing him 34 And a certain man drew a bow ‡ Heb. in his simplicity at a venture g Heb. In his simplicity i. e. ignorantly without care or choice or any design or thought of reaching Ahab Or according to his perfection i. e. with his perfect and utmost strength which is mentioned as the reason why it pierced through the joynts of his Armour and smote the king of Israel between the ‡ Heb. joynts and the breast-plate joynts of the harness h Where the several parts of his Armour are joyned together which possibly were not then joyned with so much art and closeness as now they are wherefore he said unto the driver of his chariot Turn thine hand and carry me out of the host i Out of the midst of the Host where the heat of the Battel was into a safer part of the Army See the next Verse for I am ‡ Heb. made sick wounded 35 And the battel ‡ Heb. ascended increased k i. e. Grew hot and violent that day and the king was stayed up l Was supported by Cordials or by his Servants that by his presence he might encourage his Soldiers to Fight more couragiously and that he might see the event of the Battel in his chariot against the Syrians and died at even and the blood ran out of the wound into the ‡ Heb. bosom midst of the chariot 36 And there went a proclamation throughout the host m Probably by Iehoshaphat's order with the consent of the chief Captains of Israel and possibly with the permission of the King of Syria upon notice of Ahab's Death which was the onely thing at which he aimed ver 31. about the going down of the sun saying Every man to his city and every man to his own countrey n The King is Dead and the Battel ended and therefore every man hath liberty to return to his own House and private occasions 37 ¶ So the king died and ‡ Heb. came was brought to Samaria and they buried the king in Samaria 38 And one washed the chariot in the pool of Samaria and the dogs licked up his blood o Together with the Water wherewith it was mixed and they washed his armour according * Chap. 21. 19. unto the word of the LORD which he spake p Of which see the Note on chap. 21. 19. 39 Now the rest of the acts of Ahab and all that he did and the ivory house q Heb. the house of the tooth or teeth to wit of Elephants See chap. 10. 18. Not that it was made wholly of solid Ivory but because the other materials were covered or intermixed or adorned with Ivory Compare Amos 3. 15. which he made and all the cities that he built are they not written in the book of the chronicles of the kings of Israel 40. So Ahab slept with his fathers and Ahaziah his son reigned in his stead 41 ¶ And * 2 Chr. 20. 31. Jehoshaphat the son of Asa began to reign over Judah in the fourth year of Ahab r Who Reigned 22 Years therefore he Reigned about 18 Years with Ahab king of Israel 42 Jehoshaphat was thirty and five years old when he began to reign and he reigned twenty and five years s Part by himself and partly with his Sons whom he took into the Fellowship of his Kingdom Of which see more on 2 King 1. 17. in Jerusalem and his mothers name was Azubah the daughter of Shilhi 43 And he walked in all the ways of Asa his father t He took the same care for the Government of his Kingdom and especially for the Reformation of Religion that Asa did of whom see Chap. 15. 11. he turned not aside from it doing that which was right in the eyes of the LORD nevertheless the high places were not taken away u Object It is said he did take them away 2 Chron. 17. 6. Answ. He took away those which were Erected to Idols of which he seems to speak there because the high places are there joyned with groves which were generally Erected to Idols and not to the True God as will appear to any one that shall compare all the Scriptures where groves are mentioned but he could not take away those which were Erected to the True God of which this place manifestly speaks as also that Parallel place 1 King 15. 14. where see the notes Or he took them away but not fully or not in the very beginning of his Reign for the people offered and burnt incense yet in the high places 44 And Jehoshaphat made peace with the king of Israel x With Ahab first and then with his Son This is noted as a Blemish in his Government 2 Chron. 19. 2. and proved of most Mischievous Consequence to Iehoshaphat's Posterity as we shall see 2 King 9. and 10. 45 Now the rest of the acts of Jehoshaphat and his might that he shewed and how he warred are they not written in the book of the chronicles of the kings of Judah y Whence the most memorable Passages were Translated into that Canonical Book of the Chronicles 46 And the remnant of the Sodomites z Of whom see Deut. 23. 17. 1 King 14. 24. and 15. 12. which remained in the days of his father Asa he took out of the land 47 There was then no king in Edom a deputy a Sent and set over them by the Kings of Iudah from the time of David 2 Sam. 8. 14. until the days of Iehoram 2 Chron. 21. 8. was king 48 Jehoshaphat ‖ Or had ten ships made ships b As it is expressed 2 Chron. 20. 36. Or there were to Iehoshaphat ten ships the Ellipsis of the Verb Substantive and of the Praefix Lamed being frequent in the Hebrew Language Some render the Words he made ten ships so joyning both Texts together and out of both compleating the sence of Tharshish c Either 1. Of the Sea as this Word is thought sometimes to be used Or rather 2. To go to Tarshish
First A command and then the last clause is an exception from that Law Deut. 20. 19. which being delivered by a Prophet might be obeyed And if this command seem severe it must be considered that the Moabites were a very wicked people perfidious cruel implacable Enemies to Gods People upon all occasions and now in a state of Rebellion Or rather Secondly A prediction of their success that they should have so full and compleat a Victory that they should be able to do all which is here expressed and stop all wells of water and ‡ Heb. grieve make useless mar every good piece of land with stones 20 And it came to pass in the morning when the meat-offering was offered g i. e. The morning-Sacrifice of which Exod. 29. 39 40. which doubtless was attended with the Solemn prayers of Gods People as the Evening-Sacrifice unquestionably was Act. 3. 1. there being the same reason for substance for both times At this time Elisha joyned his Prayers with the Prayers of Gods People especially those at Ierusalem as he had done at a like time 1 King 18. 29. aad this time God chose to answer his and their Prayers and to work this Miracle that thereby he might determine the controversie between the Israelites and Iews about the place and manner of worship and give a publick Testimony from Heaven for the Iews and against the Israelites that behold there came water h Miraculously produced out of some Rock or Vein of the Earth by the way of Edom i From those parts which were towards Edom. and the countrey was filled with water 21 ¶ And when all the Moabites heard that the kings were come up to fight against them they ‡ Heb. were cried together gathered all that were able to ‡ Heb. gird himself with a girdle put on armour k Heb. to gird on a girdle i. e. a Military Girdle to which the Sword was fastened 2 Sam. 20. 8. 1 King 2. 5. and upward and stood in the border l Or in that border to wit of their Countrey which was towards Edom which way they understood the Kings came Here they stood probably to defend the passages into their Countrey 22 And they rose up early in the morning and the sun shone upon the water and the Moabites saw the water on the other side as red as blood n Because of the morning-Sun which meeting with the Vapours that arose from the Earth and shining through them upon the Water gave it a reddish tincture God also so ordered things that their sences and fancies were disturbed or the Air so disposed that it might seem of this Colour And they might more easily mistake this for Blood because they knew that that ground was generally dry and without any trenches or streams of Water now especially in this dry season there being no noise of Wind and Rain v. 17. And they might justly think that the three Kings being divided in their Religion and Interests and discontented for want of Water might fall into dissentions and heats and mutual slaughters of which they had a late example 2 Chron. 20. 22 23. 23 And they said This is blood the kings are surely ‡ Heb. destroyed slain and they have smitten one another now therefore Moab to the spoil n They were so highly confident that they send no Scouts but March thither with their whole Army and that in great disorder Wherein there was also a Divine hand strengthning them in their mistakes and hardening them to their destruction 24 And when they came to the camp of Israel the Israelites rose up and smote the Moabites so that they fled before them but ‖ Or they smoâ—…e in it even smiting they went forward smiting the Moabites even in their countrey o They pursued them to their own Countrey and entred it with and after them the passes which before the Moabites defended being now open for them 25 And they beat down the cities and on every good piece of land cast every man his stone p The Stones which happily had been with great care and pains pickt out of the Land and laid in heaps after the manner they dispersed again and slew the people who should have cleansed them again and filled it and they stopped all the wells of water and felled all the good trees ‡ Heb. until he leâ—…t the stones thereof in Kir-haraseth onely in Kirharaseth q Which was the Royal and strongest City of the Moabites Isa. 16. 7 11. into which the remnant of the Moabites were gathered where also their King was with them left they the stones thereof r The Walls and Buildings of this City onely were left other Cities and in a manner their whole Countrey being utterly destroyed howbeit the slingers s Either First Such as slung small Stones against those that stood upon the Wall to desend it Or rather Secondly Such as slung great Stones against the Walls to break them down according to the manner of those times went about it and smote it t i. e. Made breaches in the Walls by which they might enter into the City and take it 26 ¶ And when the king of Moab saw that the battel was too sore for him he took with him seven hundred men that drew swords to break through even unto the king of Edom u That being unable to defend the City longer he might make an escape which he chose to do on the King of Edom's quarter because he thought either that his was the weakest side or that he would more willingly suffer him to escape because he was not so hearty in the War as the rest but onely forced to it and he might hereafter have some occasion of the King of Moab to joyn with him as before he had 2 Chron. 20. 22. but they could not 27 Then he took his eldest son x Either First the King of Edom's Son whom in his eruption he took and then Sacrificed Compare Amos 2. 1. But First That place speaks of the king not of the kings son and of the burning of his bones not of the offering of a living man for a Burnt-Offering Secondly This would not have made the besiegers to raise their siege but to have followed it more warmly to revenge so barbarous an action Thirdly The following clause that should have reigned in his stead agrees not so well to the Edomites whose King was onely Iehoshaphat's Vice-Roy and therefore his Son had no right to succeed him as it doth to the Moabites whose King was revolted from Israel and intended to keep that Kingdom to himself and Children Or rather Secondly His own Son whom he Sacrificed partly to obtain the favour of his God according to the manner of the Phoenicians and other people in grievous and publick Calamities whereof we have manifest testimonies both in Scripture as Ps. 106. 37. Ezek. 20. 31. and in
relieved them which was done upon the Sabbath day see 2 Kings 11. 5 7. or that in which the Guard or Watchmen of the Temple kept their station or that under which the King used to sit to hear God's Word and see the Sacrifices which is called the covert of the Sabbath because the chief times in which the King used it for those ends was the Weekly Sabbath and other solemn days of Feasting or Fasting which all come under the name of Sabbaths in the Old Testament upon which the King used more certainly and solemnly to present himself before the Lord than at other times that they had built in the house and the kings entry without e By which the King used to go from his Palace to the Temple see on 1 Kings 10. 5 12. turned he from the house of the LORD for the king of Assyria f i. e. That he might ingratiate himself with the King of Assyria by his publick contempt and rejection of that Religion which had been the onely Partition-Wall between the Kings of Iudah and other Kings and which possibly the present King of Assyria did vehemently dislike and hate and therefore required these things from Ahaz 19 ¶ Now the rest of the acts of Ahaz which he did are they not written in the book of the chronicles of the kings of Judah 20 And Ahaz slept with his fathers and was buried with his fathers in the city of David and Hezekiah his son reigned in his stead CHAP. XVII IN the twelfth year of Ahaz king of Judah ‡ Heb. reigned began Hoshea the son of Elah to reign a Quest. How can this be true seeing it is said that he reigned or began to reign in Israel in the twentieth year of Iotham chap. 15. 30. which was the Fourth Year of Ahaz as was there noted Ans. He usurped the Kingdom in Ahaz his Fourth Year but either was not owned as King by the generality of the People or was not accepted and established in his Kingdom by the Assyrian till Ahaz his Twelfth Year Or in his Eight First Years he was onely a Tributary Prince and the King of Assyria's Viceroy and after that time he set up for himself which drew the Assyrian upon him in Samaria over Israel nine years b To wit after his confirmation and peaceable possession of his Kingdom For in all he reigned Seventeen or Eighteen Years to wit Twelve with Ahaz who reigned Sixteen Years and Six with Hezekiah 2 Kings 18. 10. 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 c For he neither worshipped Baal as many of his predecessors did nor compelled the People to worship the Calves one of them that of Dan being destroyed or carried away before as the Hebrew Writers affirm nor as some add hindred those by force who were minded to go to Ierusalem to worship And yet the measure of the Israelites sins being now full vengeance comes upon them without remedy Compare 2 Kings 23. 26. 3 ¶ Against him came up Shalmaneser d The Son or Successor of Tiglath-pileser The ancient Hebrew Writers make him the same with Sennacherib who Eight Years after this time invaded the kingdom of Iudah See chap. 18. 10 13. it being very frequent in the Eastern parts for one man to be called by several Names especially by the People of several Countries Iosephus affirms that he met with his Name in the Annals of the Tyrians which were extant in his days He came against him either because he denied the Tribute which he had promised to pay or that he might make him Tributary king of Assyria and Hoshea became his servant and ‡ Heb. rendred gave him ‖ Or tribute presents e Swore Fealty to him and engaged to pay him a Tribute 4 And the king of Assyria found conspiracy in Hoshea for he had sent messengers to So king of Egypt f By Heathen Writers called Sua or Sabacus that by his assistance he might shake off the Yoke of the King of Assyria who now was and for many Years had been the King of Egypt's Rival See 2 Kings 18. 21. Ier. 37. 5. and brought no present to the king of Assyria as he had done year by year therefore the king of Assyria shut him up and bound him in prison g To wit after he had come up against him and taken him with Samaria the particular Relation whereof here follows 5 ¶ Then the king of Assyria came up throughout all the land and went up to Samaria and besieged it three years 6 ¶ * Chap. 18. 10. In the ninth year of Hoshea the king of Assyria took Samaria and carried Israel away into Assyria and placed them in Halah and in Habor by the river of Gozan and in the cities of the Medes h This is added to distinguish this place from the former which was either in Assyria or in the Mountainous and less inhabited parts of Media Hither he carried them partly to replenish his own Country and partly because these places were at so great a distance from Canaan that this would cut off all hopes and thoughts of returning to their own Country 7 For so it was that the children of Israel had sinned against the LORD their God which had brought them up out of the land of Egypt from under the hand of Pharaoh king of Egypt and had feared other gods 8 And walked in the statutes of the heathen i i. e. According to the Laws and Customs of the Heathen is the Worship of their Baals and other of their sins whom the LORD had cast out from before the children of Israel and of the kings of Israel which they had made k i. e. Which the Kings of Israel had ordained concerning the Worship of the Calves and against their going up to Ierusalem to worship 9 And the children of Israel did secretly thâ—…e things that were not right against the LORD l This belongs either 1. to their gross Idolatries and other abominable practises which they were ashamed to own before others Compare Ezek. 8. 12. Or 2. to the worship of Calves And so the words are otherwise â—…ndered and that agreeably to the Hebrew Text thâ—…â—…ed or disguised or covered things that were not 〈◊〉 against or before or towards the Lord i. e. They 〈◊〉 their idolatrous worship of the Calves with fair preâ—…ences of necessity the Two Kingdoms being now divided and at enmity and of their honest intention of serving the true God and retaining the substance of the Iewish Religion from which they alledged that they differed onely in circumstances of Worship their God and they built them high places in all their cities from the tower of the watchmen to the fenced city m In all parts and places both in Cities and in the Country yea in the most uninhabited and neglected parts
had said by all his servants the prophets So was Israel carried away out of their own land to Assyria unto this day 24 ¶ And the king of Assyria l Either Shalmanezer or rather his Son and Successor Esarhaddon Ezra 4. 2. because this was a work oâ—… some time and as his Father had projected and possibly began this so he executed or finished it whence it is ascribed to him rather than to his Father brought men from Babylon m Which then was subject to the Assyrian Monarch but a few years after revolted from him and set up another King as appears both from sacred and profane Histories and from Cuthah and from Ana and from Hamath and from Sepharvaim n Several places then in his Dominion and placed them in the cities of Samaria instead of the children of Israel and they possessed Samaria and dwelt in the cities thereof 25 And so it was at the beginning of their dwelling there that they feared not the LORD ‖ They did not acknowledg nor worship God in any sort therefore o For this gross neglect and contempt of God which was contrary to the Principles and Practises of the Heathens who used to worship the Gods of the Nations where they lived and gave that honour to their false gods which here they denied to the true Hereby also God asserted his own right and soveraignty over that land and made them to understand that neither the Israelites were cast out nor they brought into that land by their valour or strength but by God's Providence who as he had cast the Israelites out for their neglect of God's service so both could and would in his due time turn them out also if they were guilty of the same sins the LORD sent lions among them which slew some of them 26 Wherefore they spake p i. e. They wrote or sent messengers to him for relief to the king of Assyria saying The nations which thou hast removed and placed in the cities of Samaria know not the manner of the God of the land q They supposed the true God to be like one of their Topical Deities who had their particular Countries and Provinces allotted to them therefore he hath sent lions among them and behold they slay them because they know not the manner of the God of the land 27 Then the king of Assyria commanded saying Carry thither one of the priests r i. e. One of the chief of the Priests with others to be under his inspection and direction as may be gathered from the following words where it is said of the same person or persons let them go c. and then let him teach c. Nor is it probable that one Priest could suffice for the instruction of the Inhabitants of so many and distant parts whom ye brought from thence and let them go and dwell there and let him teach them the manner of the God of the land 28 Then one of the priests whom they had carried away from Samaria came and dwelt in Bethel and taught them how they should fear the LORD s i. e. The manner of God's Worship as it was practised in Israel as may be gathered both from the quality of this person who was an Israelitish Priest and from the place of his residence Bethel a place infamous for the worship of the Calves and from the manner of their making Priests by this man's direction ver 32. 29 Howbeit every nation made gods of their own t Or worshipped as that Verb is sometimes used of which see Exod. 32. 35. i. e. those whom they worshipped in the places from whence they came whose names here follow and put them in the houses of the high places which the Samaritans u i. e. The former People or Inhabitants not of the City but of the Kingdom of Samaria had made every nation in their cities wherein they dwelt 30 And the men of Babylon made Succoth-benoth and the men of Cuth made Nergal and the men of Hamath made Ashima 31 And the Avites made Nibhaz and Tartak and the Sepharvites burnt their children in fire to Adrammelech and Anammelech the gods of Sepharvaim 32 So they feared the LORD and made unto themselves of the lowest of them priests of the high places x See the Notes on 1 Kings 12. 31. which sacrificed for them y To wit unto the true God For as to the worship of their own gods they needed no instruction and would not permit a person of another Religion to minister therein in the houses of the high places 33 * 〈◊〉 1â—… They feared the LORD z They worshipped God externally in that way which the Israelites used and served their own gods after the manner of the nations ‖ 〈◊〉 â—…ho carâ—… 〈◊〉 away 〈◊〉 〈◊〉 whom they carried away from thence a These words belong either 1. to both the foregoing branches and to the Israelites and then the sense is They trod in the steps of their predecessors the Israelites who in regard of their several Tribes are both here and elswhere called Nations who did many of them worship both God in their Calves and Baal too Or 2. to the last branch onely but then the words must be otherwise rendred they served their own gods after the manner of the Nations from which they brought or carried them or from whence they these new Inhabitants were brought i. e. each of them served the god of the country or place whence he was brought as is related above ver 30 31. But these Nations could not so properly be said to be carried away or to be carried away captive as this Hebrew word signifies as the Israelites and therefore the former interpretation seems more proper 34 Unto this day they b Either 1. the Samaritans whose Religion he hath hitherto been describing and to the description whereof he reâ—… ver 41. So the following Verses are a digression wherein he designs onely to take an occasion to compare them with the Israelites and to aggravate the sins of the Israelites above theirs which he doth ver 35 c. and then returns to the former description ver 31. Or rather 2. The Israelites who are the principal Subjects of this whole Discourse and of whom he unquestionably speaks ver 35. and thence to ver 41. of whom also the last words of ver 33. are to be understood and from thence he takes an occasion to return to his main business to relate and aggravate the sins of Israel and thereby to justifie his severe proceedings against them to all the World So the sense of the place is this As the Israelites before their captivity gave these Nations an ill Example in serving the Lord and Baal together so or after their former manner they do unto this day in the land of their captivity do after the former manners they fear not the LORD c Though they
agreement with me by a present u To redeem your selves from all the Calamities of a close Siege and that Death which certainly will follow on them Or procure or purchase a blessing from me i. e. a blessed Peace whereby you may be delivered out of your distressed and cursed condition and receive from me the Blessings of Protection and Provision which your King cannot give you and come out to me and then eat ye every man of his own vine x Upon these terms I will give you no Disturbance but quietly suffer each of you to enjoy his own Possessions and every one of his fig-tree and drink ye every one the waters of his ‖ Or pit cistern 32 Until I come and take you away to a land like your own land y i. e. A fruitful and pleasant Land Because he could not conceal from them his intentions of transplanting them into another Land which he had already discovered in his dealing with the Israelites and other Nations he assures them they shall be no losers by it and shall onely change their place but not their condition and comforts which they should enjoy in that Land no less than in their own a land of corn and wine a land of bread and vineyards a land of oil-olive and of honey that ye may live and not die and hearken not unto Hezekiah when he ‖ Or 〈◊〉 perswadeth you saying The LORD will deliver us 33 * Iâ—…a 10. 10. Hath any of the gods of the nations delivered at all his land out of the hand of the king of Assyria 34 Where are the gods of Hamath and of Arpad z Of which see Ier. 49. 23. where are the gods of Sepharvaim a Of which see Chap. 17. 24. Hena and Ivah b The names either 1. Oâ—… Idol-gods But why should onely these two be named and not the Gods of the other places here mentioned Or rather 2. of Cities or Countries as is manifest from Chap. 19. 13. where those words are repeated among other places whose Kings are there mentioned and where they are rendred of Henah and Ivah as they should be here also the words in the Hebrew being the very same have they c i. e. Either the gods here mentioned which together with other Idols were Worshipped in Samaria Or 2. Their gods which is easily understood from the foregoing words delivered Samaria out of mine hand 35 Who are they among all the gods of the countries that have delivered their countrey out of mine hand that the LORD should deliver Jerusalem out of mine hand 36 But the people d i. e. Either these Three Men this Word being sometimes used of a very few men as 1 Sam. 9. 24. Or rather the people that were with them upon the wall ver 26. to whom he spake and from whom he expected an answer held their peace and answered him not a word for the kings commandment was saying Answer him not e Which was wisely ordered partly lest by their words they should either betray their Fears or provoke their Enemies to greater Injuries or Blasphemies or give them some advantage or direction for their further Proceedings and partly that by this Instance of Obedience and Calmness he might see the resolution of the People to cleave unto their King and the vanity of his Attempts to seduce them to a defection from him 37 Then came Eliakim the son of Hilkiah which was over the houshold and Shebna the scribe and Joash the son of Asaph the recorder to Hezekiah * Isa. 36. 22. with their clothes rent and told him the words of Rab-shakeh CHAP. XIX AND * Isa. 37. 1. it came to pass when king Hezekiah heard it that he rent his clothes and covered himself with sack cloth and went into the house of the LORD 2 And he sent Eliakim which was over the houshold and Shebna the scribe and the elders of the priests covered with sack cloth to * Luk. 3. 4. called Esaias Isaiah the prophet the son of Amos. 3 And they said unto him Thus saith Hezekiah This day is a day of trouble and of rebuke a Either 1. From God wherein God rebukes and chastens us sorely Or rather 2. From the Assyrian who Reviles and Reproacheth us for his business here is to complain not of God but of the Assyrian and ‖ Or provocation blasphemy for the children are come to the birth and there is not strength to bring forth b We are like a poor Travelling Woman in great Extremity and having no strength left to help her self and to bring forth her Infant into the World We have attempted to deliver our selves from the Assyrian Yoke and had carried on that work to some maturity and as we thought brought it to the Birth but now we have no might to finish unless thou assist us We have begun an happy Reformation and are hindred by this insolent Assyrian from bringing it to perfection See 2 Chron. 32. 1. 4 It may be c He speaks doubtfully because he knew not whether God would not deliver them all up into the Assyrians hand as he and his people deserved But sometimes this is not a word of doubt but of good hope as Numb 22. 33. Iosh. 14. 12. the LORD thy God d To whom thou art dear and precious He saith not our God because he seemed to have forsaken and rejected them and they by their Designs had forfeited all their Interest in him will hear e i. e. Will shew by his Actions that he hath heard them with just Indignation all the words of Rab-shakeh whom the king of Assyria his master hath sent to reproach the living God and will reprove the words f Or rather will reprove him An Ellipsis of the Pronoun which is frequent in the Hebrew Tongue for the words as the Syriack and Arabick and Caldee render it which the LORD thy God hath heard wherefore lift up thy prayer for the remnant g This he mentions as an Argument to stir up Isaiah to pray and to move God's Compassion towards them That they were but a small Remnant either of God's People of whom Ten Tribes were now lost or of the Kingdom of Iudah which had been greatly wasted and depopulated in the days of Ahaz and now lately by this Assyrian ver 13. that are ‡ Heb. sound left 5 So the servants of king Hezekiah came to Isaiah 6 ¶ And Isaiah said unto them Thus shall ye say to your master Thus saith the LORD Be not afraid of the words which thou hast heard with which the servants of the king of Assyria have blasphemed me 7 Behold I will send a blast upon him h Heb. a wind a Storm or Tempest by which name God's Judgments are oft called i. e. a violent and sudden and terrible Stroke namely That miraculous Destruction of his Army of which ver 35. Although the place
of it Cities and Countries are oft called Mothers as 2 Sam. 20. 19. and their Inhabitants Daughters as Numb 21. 25. Iosh. 17. 16. Iudg. 1. 27. Psal. 45. 13. and 137. 8. hath despised thee and laughed thee to scorn the daughter of Jerusalem hath shaken her head at thee y Laughed at all thy proud and impotent Threatnings This is a Gesture of Contempt and Derision of which see Psal. 22. 7. and 44. 13. Ier. 18. 16. Matt. 27. 39. 22 Whom hast thou reproached and blasphemed and against whom hast thou exalted thy voice z By Rabshakeh who cryed with a loud voice Chap. 18. 28. and lift up thine eyes on high a A Gesture of Pride and Scornfulness Pro. 21. 4. even against the holy One of Israel b Not against man but against the Holy God who will not suffer thy Impious Blasphemies to go unpunished and against the holy one of Israel who hath a special relation and kindness to Israel having as it were set himself apart for them and set them apart for himself as being at this time the God of the Iews onely and not the God of the Gentiles whom as yet he suffered to walk in their own evil ways Act. 14. 16. And therefore he will Plead their Cause against thee 23 By ‡ Heb. By the hand of c. thy messengers c So thou hast advanced thy very Servants above me thou hast reproached the LORD and hast said With the multitude of my chariots I am come up to the height of the mountains d I have brought up my very Chariots to those Mountains which were thought inaccessible by my Army to the sides of Lebanon e An high Hill famous for Cedars and Fir-trees here following and will cut down ‡ Heb. the tallness c. the tall cedars thereof and the choice fir-trees thereof f This may be understood either 1. Mystically I will destroy the Princes and Nobles of Iudah which are sometimes compared to cedars c. Or their strongest Cities Or rather 2. Literally I will cut down the Trees that hinder my March and plain and prepare the way for all my Numerous Army and Chariots And by this one Instance he intimates That nothing should stand in his way no not the highest and strongest Places and I will enter into the lodgings of his borders g i. e. Those Towns and Cities which he calls Lodgings in way of Contempt which are in his utmost Borders and most remote from me I am come into the Land of Canaan at one Border Lebanon and I resolve to March on to the other extreme Border and so to Destroy the whole Countrey from one Border to another the borders of a Land being oft put for the whole Land within its Borders as Exod. 8. 2. Psal. 74. 17. and 147. 14. Isa. 54. 12. Or as it is in the Hebrew into the lodging of his border for which in the Parallel place Isa. 37. 24. it is into the height of his border And so this may be understood of Ierusalem which it is not probable that in all his brags he would omit and against which his chief Design now lay which he here calleth a lodging for its contemptible smallness if compared with his great and vast City of Niniveh or as it is in Isa. 37. the height for its Two famous Mountains Zion and Moriah or for the Mountains which were round about Ierusalem Psal. 125. 2. and he adds of his border because this City was in the Border of Iudah as being part of it in the Tribe of Benjamin and near the Kingdom of the Ten Tribes which was now in the Assyrians hands and into the ‖ Or the forest and his fruitful field forest of his Carmel h i. e. The Forest of Mount Carmel which may seem to be another Inaccessible Place like Lebanon Or into his forest and his fruitful field For Carmel though properly it was a pleasant and fruitful Mountain in the Tribe of Issachar of which see Iosh. 12. 22. yet it is oft used to signifie any fruitful place as is manifest from Isa. 10. 18. and 16. 10. Ier. 2. 7. And thus all the parts of the Land are here enumerated the Mountains the Cities the Woods and the Fruitful Fields Or his fruitful forest to wit Ierusalem which is thought by many Interpreters to be called a Forest Ier. 21. 14. Ezek 20. 46. a name which agrees well enough to Cities where Buildings are very numerous and close and high like Trees in a Forest And if Ierusalem might be called a Forest it might well be called Hezekiah's Carmel or Fruitful Place because his Chief Strength and Treasure and Fruit was now in it and this last Word may seem to be added here to intimate That this was not like other Forests unfruitful and barren And so both this and the foregoing words are understood of the same place even of Ierusalem the last Branch being joyned to the former by way of Apposition into the lodging of his border the forest of his Carmel or his fruitful Forest there being no more words in the Hebrew Text. 24 I have digged and drank strange waters i Such as were never discovered nor used by others And therefore all thy indeavours to deprive me of Water for my Army 2 Chron. 32. 3. are Idle and Fruitless and * Deut. 11 1â—… with the sole of my feet have I dried up all the rivers of ‖ Or fenced besieged places k And as I can furnish my Army with Water digged out of the Earth by their Labour and my Art so I can deprive my Enemies of their Water and can dry up their rivers and that with the sole of my feet i. e. With the March of my Vast and Numerous Army who will easily do this either by Marching thorough them and each carrying part away with them or by Drinking every one a little of them or by their Pains making many new Channels and deriving the Waters of the River into them as Cyrus dried up Euphrates and thereby took Babylon 25 ‖ Or Hast thou not heard how I have made it long ago and formed it of ancient times should I now bring it to be laid waste and fenced cities to be ruinous heaps Hast thou not heard long ago how I have done it and of ancient times that I have formed it l Hast thou not long since learned that which some of thy Philosophers could and did teach thee That there is a Supreme and Powerful God by whose Decree and Providence all these Wars and Calamities were sent and ordered whose meer Instrument thou art so that thou hast no cause for these vain Boastings This Work is mine more than thine Or as it is in the Margent of our Bibles Hast thou not heard that a Particle oft understood I have made i. e. Constituted or Purchased or Adorned for all these ways is this Hebrew Verb used
their Inheritance with that Ios. 13. 15 16. dwelt in * Josh. 13. 15 16. Aroer even unto Nebo and Baalmeon 9 And eastward he p i. e. The Tribe of Reuben inhabited unto the entring in of the wilderness from the river Euphrates q From Iordan and the Wilderness beyond it unto Euphrates Or of the Wilderness which lies towards or reacheth to the River Euphrates namely the great Wilderness of Kedemoth Deut. 2. 26. which was extended far and wide towards Euphrates for that was the Eastern Border of Reubens Possession and not Euphrates to which their Habitation never reached because their cattel were multiplied r Which forced them to enlarge their Habitation as far as they could Eastward towards Euphrates in the land of Gilead 10 And in the days of Saul they made war s The Gadites and Marassites joyning with them in the War v. 18 19. with the Hagarites t The Ishmeelites who dwelt in Arabia the Desert who fell by their hand and they dwelt in their tents u The Israelites took possession of their Lands and Tents or Houses †Heb. upon all the face of the east throughout all the east land of Gilead x Which lay Eastward from the Land of Gilead 11 And the children of Gad who dwelt over against them in the land of * Josh. 13. 11. Bashan unto Salcah were as followeth 12 Joel the chief y The Prince of the Tribe or at least of his Family when they were numbred to wit in the days of Iotham v 17. and Shapham the next and Jaanai and Shaphat in Bashan z i. e. Who dwelt in the City of Bashan Others thus Who abode in Bashan to defend the City and Country when their Brethren went out to War against the Hagarens v. 18. 13 And their brethren of the house of their fathers were Michael and Meshullam and Sheba and Jorai and Jachan and Zia and Heber seven 14 These a These seven last named are the children of Abihail the son of Huri the son of Jaroah the son of Gilead the son of Michael the son of Jeshishai the son of Jahdo the son of Buz 15 Ahi the son of Abdiel the son of Guni chief of the house of their fathers b This Aâ—…i was the Head or Chief of the Houses or Families either 1. of those seven named v. 13 or 2. of Abdiel and Guni 〈◊〉 named and of their Fathers 16 And they c i. e. The Children or Tribe of Gad. dwelt in Gilead d i. e. In part of Giâ—… for the Reubenites and Manassites dwelt in other parts of it Deut. 3. 12 13 16. in Bashan e In the Land of Bashan as it is said v. 11. Qu. How come the Gadites to dwell in Bashan when all Bashan is expresly said to be given to the half Tribe of Manasseh Deut. 3. 13. Ios. 13. 29 30 Ans. All Bashan is put for the greatest Part of it by a Synecdoche very frequent in Scripture and all Authors and so the Gadites might possess a Part of it And thus both Bashan and Gilead are used for Parts of them Ios. 17. 1. where it is said of Machir a Manassite that he had Gilead and Bashan And as it is unquestionably true that Gilead is taken sometimes more largely for all the Land of the Israelites beyond Iordan sometimes more strictly for that part of it which Borders upon Mount Gilead of which see my Notes on Ios. 17. 1. The like may be presumed concerning Bashan and so in its strictest Sence it might be all given to the Manassites and yet in its largest â—…ence might comprehend a Part of the Land belonging to the Gadites and in her †〈…〉 towns f i. e. In some of her Cities and Towns and in all the suburbs g i. e. In its Fields and Pasture-grounds 1 Chron. 27. 29. of * Ch 2â—… 29. Sharon h Not that within Iordan Isa. 35. 2. but another without Iordan upon †〈…〉 their borders i To wit of Gilead and Bashan For Gilead properly so called or the greatest Part of it belonged to the Reubenites and Bashan or the greatest Part of it to the Manassites and so the Gadites whose Habitation was between the Reubenites and Manassites had those Parts of both their Countries which were towards their Borders Or unto their Borders i. e. as far as the Suburbs or Fields of Sharon which were last mentioned were extended 17 All these were reckoned by Genealogies in the days of * 2 Kin. 15. 5. 32. Jotham king of Judah k Who reigning long partly in his Fathers days and partly by himself 2 Kings 15. And being at leasure as to Wars or Troubles thought this a fit Season to examine the state of his People and in the days of * 2 Kin. 14. 16 28. Jeroboam l Either the second of that Name of whom see 2 Kings 13. 13 14. Oâ—… rather the first Ieroboam partly because he is called simply Ieroboam without any Addition which shews that he speaks of the most Famous of the two and partly because this Work of taking an Account of the People doth far better agree to the Times of Ieroboam the First when the Kingdom of â—…srael was first erected and established and broken off from that of Iudah when it was necessary for Ieroboam to know his own Strength and the Numbers of his People than to the Times of Ieroboam the second when the Kingdom of Israel was broken and near to its Ruine King of Israel 18 The sons of Reuben and the Gadite and half the tribe of Manasseh †Heb. sons of valour of valiant men men able to bear buckler and sword and to shoot with bow and skilful in war were four and forty thousand seven hundred and threescore that went out to the war 19 And they made war with the Hagarites with * Gen. 25. 15. Ch. 1. 31. Jetur and Nephish and Nodab m i. e. With the Posterity of Ietur c. who were Ishmeelites appears from Gen. 25. 15. 20 And they were helped against them n To wit By God v. 22. who gave them extraordinary Courage and Success and the Hagarites were delivered into their hand and all that were with them o Their Friends and Allies in this War for they cried to God in the battel and he was intreated of them because they pâ—…t their trust in him 21 And they †Heb. led captive took away their cattel of their camels fifty thousand p For Camels were very numerous in Arabia being used in War and for Burdens c. and being very patient of thirst and therefore most fit for those hot and dry Countries and of sheep two hundred and fifty thousand and of asses two thousand and of †Heb. soulâ—… of men as Num. 31. 35. men an hundred thousand q Whom they took
him was a very unclean and loathsome Creature another thing And it must be remembred that the Tribe of Dan had made themselves and their Memory Infamous and Detestable by that gross Idolatry which began first and continued longest in that Tribe Iudg. 18. For which reason many Interpreters conceive this Tribe is omitted in the numbring of the sealed Persons Rev. 7. 13 The sons of Naphtali Jahziel and Guni and Jazer and * 〈◊〉 46. 24. 〈◊〉 Shallum the sons k i. e. The Grandchildren for Bilhah was Iacobs Concubine and Mother both to Napthali the Father of these last named Persons and to Dan. See on v. 12. of Bilhah 14 The sons l i. e. Grandehildren as v. 13. For both Ashriel and Zelophehad were the Grandchildren of Machir Son of Manasseh Numb 26. 29 c. and 27. 1. of Manasseh Ashriel whom she bare m To wit his Wife as may be thought because his Concubine is here opposed to her Or whom he got for the Hebrew Word yalad is sometimes used of Mens begetting as Gen. 5. 18 c Compare Psal. 2. 7. But these and the following words may be otherwise rendred according to the Hebrew Text whom his Concubine the Aramitess bare who bare him which Ellipses are very frequent in the Hebrew for meeth of or by Machir So this was a differing Ashriel from him named Numb 26. 31. for that was Gileads Son and this his Brother but his concubine the Aramitess bare Machir the father of Gilead n A Person so called as is manifest from v. 17. Numb 26. 29. 15 And Machir took to wise the sister o Which Word is here fitly understood out of the following Clause where it is expressed and she is called Maachah who also is called the wife of Machir v. 16. of Huppim and Shuppim whose sisters name was Maachah and the name of the second p Of the second Son or Grandson of Machir for so Zelophehad was Numb 26. 29 c. Or Zelophehad is here called the second because he was the younger Brother of Ashriel who was the eldest Son of Hepher the Son of Gilead the Son of Machir was Zelophehad and Zelophehad had daughters q i. e. Onely Daughters and no Sons 16 And Maachah the wife of Machir bare a son and she called his name Peresh and the name of his brother was Sheresh and his sons were Ulam and Rakem 17 And the sons of Ulam * 1 Sam. 12 1â—… Bedan These r To wit Ashriel and Zelophehad named v. 14 15. the Relative being here referred to the remoter Antecedent as is frequent in the Hebrew were the sons of Gilead the son of Machir the son of Manasseh 18 And his sister s i. e. Gileads Sister Hammoleketh bare Ishod and Abiezer and Mahalah t Understand and Shemida out of the next Verse 19 And the sons of Shemida were Ahian and Shechem and Likhi and Aniam 20 And the sons of Ephraim Shuthelah and Bered his son u Either 1. the son of Shatelah and so Tahath the son of Bered and so the rest which make up seven succeeding Generations Or 2. the son of Ephraim and so Tahath is the son not of Bered but of Ephraim and so forward And thus all these were Brethren and Sons or Grandchildren of Ephraim living together at one time with their Father Obj. This cannot be because then Ephraim had two sons called Shathelah and two called Tahath Ans. That might easily happen either because the first Shathelah and Tahath were dead before the other two of those Names were born or because two of them were Ephraims Sons and two of them his Grandchildren called after their Uncles Names For this is certain the Name of Sons is promiscuously used concerning immediate Children and Grandchildren and Great Grandchildren and Tahath his son and Eladah his son and Tahath his son 21 And Zabad his son and Shutelah his son and Ezer and Elead whom the men of Gath that were born in that land slew x This History is not recorded elsewhere in Scripture but it is in the Ancient Hebrew Writers though mixed with many Fables The Philistins one of whose Cities this Gath was and the Egyptians were next Neighbours and in those Ancient Times it was usual for such to make Inroads one into anothers Country and to carry thence what Prey they could take as we find both in Scripture and in Profane Writers And as the Philistins had probably made such Inroads formerly into Egypt and particularly into the Land of Goshen which was the utmost part of Egypt bordering upon the Philistins Land so the Israelites might requite them in the like kind and particularly the Children of Ephraim either presuming upon their Numbers and strength or having possibly received the greatest Injury from the Philistins in their last Invasion might make an Attempt upon the Philistins to their own great loss as is here related And this seems to have happened a little before the Egyptian Persecution and before the Reign of that new King mentioned Exod. 1. 8. The Philistins are here called the men of Gath either because they were Subject to the King of Gath as afterwards that People were or because they lived about Gath. And this Clause that were born in that land may be added emphatically as the motive which made them more resolute and furious in their Fight with the Ephraimites because they fought in and for their own Land wherein all their wealth and concerns lay and against those that unjustly endeavoured to turn them out of their Native Country because they came down to take away their cattel 22 And Ephraim their father y Either 1. that Ephraim of whom he speaks v. 20 whose sons are here named But that to many seems hard especially if these several sons named v. 20 21. be understood successively so as each Man be the Son of him who is named next and immediately before him which seems most probable for so here are 7 successive Generations of Ephraim which it is not likely that 〈◊〉 lived â—…o see for then he must have been near 200 years old Although it is not necessary that the Persons here said to be slain should be that Generation which was last mentioned but the Particle whom may belong to the other Sons of Ephraim of the Fourth or Fifth or Sixth Generation Nor is the word whom in the Hebrew Text which runs thus and the men of Gath slew them i. e. the Sons of Ephraim in the general as they are expressed in the beginning of v. 20. without respect to this or that particular Generation And the relative Particle them may be referred not unto the Persons last named but unto some of the other and more remote persons this being a common Observation of Hebricians that the Relative oft belongs to the remoter Antecedent Or 2. Zabad the Father of the three Persons and Families last named who might possibly have
after that Sin of his mentioned ch 16. 2 c. 2 And he placed forces in all the senced cities of Judah and set garisons in the land of Judah and in the cities of Ephraim which Asa his father had taken 3 And the LORD was with Jehoshaphat because he walked in the first ways of his ‖ Oâ—… of his father David father David b Which David walked in before he fell into those horrid Sins of Murder and Adultery Or in the ways of David and his Fathers first ways For the beginning of Asa's Reign was Laudable as we have seen though he declined at last For it seems more probable that this Passage is a Refâ—…ection upon Asa whose last ways were much his worst and of whose Repentance we have no Evidence than upon David who though he fell dreadfully in the Matter of Uriah yet did manifestly repent of it and return to his first and holy course of Life in which also he continued until death having this Character given him by the Holy Ghost after his death that he did right in all things saving that of Uriah 1 King 15. 5. and sought not unto Baalim 4 But sought to the LORD God of his father and walked in his commandments and not after the doings of Israel c i. e. Their Worship of the Calves or other Idols 5 Thereâ—…ore the LORD stablished the kingdom in his hand and all Judah †Heb. 〈◊〉 brought to Jehoshaphat presents d As Subjects in those times and Places used to do to their Kings as a Token of their Respect and Subjection to them See 1 Sam. 10. 27 28. 1 King 10. 25. 2 Chron. 32. 23. and he had riches and honour in abundance 6 And his heart ‖ That is 〈◊〉 encouraged was lift up e Above all discouragements and difficulties and fears by which mens Hearts use to be cast down He was Valiant and Resolute for God and his Ways in the ways of the LORD moreover * Ch. 19. â—… he took away the high places and groves f To wit such onely wherein Idols were worshipped as appears by comparing this with ch 20. 33. And though Asa had done this before yet either he did not do it thoroughly or the Jews who were many of them mad upon their Idols had secretly made new Ones in the latter part of his Reign when he grew more infirm in Body and more remiss in Gods cause out of Judah 7 Also in the third year of his reign he ‖ Or 〈◊〉 princes 〈◊〉 〈◊〉 sent to his princes even to Ben-hail and to Obadiah and to Zechariah and to Nethaneel and to Michajah to teach g To inform the People of their Duty and of the Kings Pleasure As Judges or Justices of Peace teach or instruct the People in the Laws of the Land when they deliver their Charges upon the Bench so did these Princes in the Kings Name admonish and require the People to observe and obey the Laws of God which were the Municipal Laws of that Land The particular Explication and Inforcement whereof they left to the Levites and Priests here following who were sent for this End and accordingly taught the People v. 9. in the cities of Judah 8 And with them he sent Levites even Shemajah and Nethaniah and Zebadiah and Asahel and Shemiramoth and Jehonathan and Adonijah and Tobijah and Tob-adonijah Levites and with them Elishama and Jehoram priests 9 And they taught in Judah and had the book of the law of the LORD with them and went about throughout all the cities of Judah and taught the people 10 And * Gen. â—…5 5. the fear of the LORD †Heb. 〈◊〉 fell upon all the kingdoms of the lands that were round about Judah h Justly concluding from this singular Piety that God would eminently appear for him and against all those who had Ill Wâ—…ll to him which was their Case For even the Heathens could not but observe that the Kings of Judah were either Prosperous or Unhappy accordingly as they served God or forsook him so that they made no war against Jehoshaphat 11 Also some of the Philistins i Who had been Subjects to this Kingdom ever since Davids Time but it seems had neglected this Duty in the Times of his Predecessors but now were moved by their own Fears to perform it brought Jehoshaphat presents and tribute-silver and the Arabians k Either because he had upon some just occasion waged War against them and subdued them though the Particulars of it â—…e not described in Scripture Or because they voluntarily put themselves under his Protection in Recompence whereof they sent him those Presents Or onely as a free Acknowledgment of their Respects to him brought him flocks seven thousand and seven hundred rams and seven thousand and seven hundred he-goats 12 And Jehoshaphat waxed great exceedingly and he built in Judah ‖ Or 〈◊〉 castles and cities of store 13 And he had much business in the cities of Judah l Partly to repair and fortifie them and furnish them with all necessary Provisions and partly to purge out all the Reliques and Seeds of Idolatry and Injustice which were more secretly and subtilly managed in the Cities than in the Country and which were first and most in the Cities and thence spread their Infection into the Country about them See Ier. 2. 28. and the men of war mighty men of valour were in Jerusalem 14 And these are the number of them according to the house of their fathers Of Judah the captains of thousands Adnah the chief and with him mighty men of valour three hundred thousand 15 And †Heb. 〈◊〉 〈◊〉 〈◊〉 next to him m Either 1. After his death as his Successor in the same Command And the like is supposed concerning Jehozabad v. 18. Or rather 2. Next to him in Place and Authority or at least in Power and the Numbers of his Host. was Jehohanan the captain and with him two hundred and fourscore thousand 16 And next him was Amasiah the son of Zichri who willingly offered himself n As Voluntiers and Auxiliaries to be ready upon Occasion as the Service of God and the King should require Possibly these or most of them were the Strangers which had come out of Israel into the Kingdom of Judah in Asa's days and probably since that in his Time unto the LORD and with him two hundred thousand mighty men of valour 17 And of Benjamin Eliada a mighty man of valour and with him armed men with bow and shield two hundred thousand 18 And next him was Jehozabad and with him an hundred and fourscore thousand ready prepared for the war 19 These waited on the king o These above mentioned were the Trained Bands or Auxiliaries whose Chief Officers waited upon the King to receive his Commands and to raise and bring in all or part of their Forces to the Service of the King and Kingdom
32. to Jerusalem 2 And Jehu the son of Hanani the seer b Of whom see 1 Kin. 16. 1 2. went out to meet him and said to king Jehoshaphat shouldest thou help the ungodly and * Psal. 139. 21. love them that hate the LORD c Was this agreeable to thy Duty and Love which thou proâ—…essest to God and Godliness that thou hast entred into so strict an Alliance and Friendship with wicked Ahab my sworn Enemy and given such Assistance to him therefore is wrath upon thee from before the LORD d Therefore God is angry with thee and will chastise thee for this Miscarriage Which he did partly by stirring up the Moabites and others to invade him ch 20. partly by permitting his Eldest Son Jehoram to kill all his Brethren ch 21. 4. and principally by bringing that sore and almost general Destruction upon his Grandchildren by Jehu 2 King 9. 27. and 10. 13 14. which was the proper Fâ—…uit of his Alliance with Ahab 3 Nevertheless there are * Ch. 17. 4. 6. good things found in thee e i. e. Good Works proceeding from an Honest Heart which God more regards than this particular Errour and therefore though he will chasten thee yet he will not utterly destroy thee in that thou hast taken away the gâ—…oves out of the land and hast prepared thine heart f Or directed or set thy heart i. e. Thou hast sought and served God with all thy Heart and not feignedly as many others do And this work of preparing or directing his heart is here ascribed to Jehoshaphat as elsewhere it is attributed to God Prov. 16. 1. Phil. 2. 13. because it is mans Action but performed by Gods Grace preventing enabling and enclining him to it to seek God 4 And Jehoshaphat dwelt at Jerusalem and †Heb. he returned and went out he went out again through the people from Beersheba to mount Ephraim h i. e. Through his whole Kingdom whereof these were the two Bounds and brought them back unto the LORD God of their fathers i Such of them as had revolted from God to Idols he reclaimed by his good Counsel and Example and by the Instructions of the Levites and Priests whom doubtless now he carried with him as he sent them before with his Officers of State g Once he went by his Officers ch 17. 7 c. Now he went in his own person 5 And he set Judges in the land throughout all the fenced cities of Judah city by city k In every City for it self and the Country adjacent that Justice might be administred with the most ease and convenience to the People and they might not all be forced to go up to Jerusalem 6 And said to the judges Take heed what ye do for * Deut. 1. 17. ye judge not for man but for the LORD l You represent Gods Person to whom Judgment belongeth and you have your Commission and Power from God and not from Man onely and your Administration of Justice is not onely for Mans good but also for Gods Honour and Service * Psal. 82. 1. Eccles. 5. 8. who is with you m Both to observe your Carriage and to 〈◊〉 you against all those Enemies whom the Impartial Exercise of Justice may provoke †Heb. in the matter of Iudgment in the judgment 7 Wherefore now let the fear of the LORD be upon you take heed and do it for there is no iniquity with the LORD our God nor * Deut. 10. 17. Job 34. 19. Act. 10. 34. Rom. 2. 11. Ephes. 6. 9. Col. 3. 25. 1 Pet. 1. 17. respect oâ—… persons n And therefore you are in Gods stead and do his Work and must give an Account to him must imitate God here Of respect of persons see Deut. 10. 17. job 34. 19. Act. 10. 34. nor taking of gifts o So as to pervert Judgment for them by comparing this with Exod. 23. 8. Deut. 16. 19. Prov. 17. 23. 8 Moreover in Jerusalem did Jehoshaphat set of the Levites and of the priests and of the chief of the fathers of Iâ—…rael p Who were not Priests and Levites but such persons of other Tribes as were most Eminent for their Dignity Ability and Integrity But whether these persons made up one Court called the Sanhedrim by which all Causes Ecclesiastical and Civil were decided or there were two distinct Courts the one Ecclesâ—…astical consisting of the Priests and Levites the other Civil consisting of the Chief of the Fathers of Israel belongs to another place to determine and requires more words than the Nature of this Work can permit for the * Deut. 16. 18. judgment of the LORD q i. e. For Sacred matters concerning the Laws and Worship and Service of God and for controversiâ—…s r For Matters of Difference between Man and Man †Heb. and they returned whâ—…n they returned to Jerusalem s i. e. When Jehoshaphat and his Company were returned to Jerusalem then he made this Order â—…ing establishing Judges there But so this last Clause may seeâ—… superfluous and tautological being more than implyed in the beginning of the Verse Or rather when they i. e. the Causes and Controversies last mentioned shall return or be returned tâ—… Ierusalem i. e. When the Causes shall be so difficult that the Judges ordained in every City cannot determine them or when your Brethren that dwell in every City shall come to you as it is expressed v. 10. appealing from their City-courts to the great 〈◊〉 or Councel at Jerusalem Of which see on Exod. 18. 26. 〈◊〉 1. 17. 17. 8. As for the Phrase not onely Persons but Thingâ—… are said to return or be returned as Blood 1 King 2. 33. and Clouds Eccles. 12. 2. and Reproach Hos. 12. 14. If it be further objected that these Causes were never brought to Jerusalem before and therefore cannot be properly said to be returned thither That may be answered both from the usage of our Law wherein sucâ—… Causes are said to be returned to Westminster which never were there before and from the use of Scripture wherein sinners are commonly said to return to the Lord though they had never been with the Lord in that Sence before but were estranged from God even from the Womb till the Time of their Conversion And tâ—…e Dust i. e. Mans Body is said to return to the Earth Eccles. 12. 7. though it was never there before 9 And he charged them saying Thus shall ye do in the fear of the LORD faithfully and with a perfect heart t Passing such Sentences with your Mouths as your own Minds and Consciences upon the hearing of the Parties shall judge to be Just and not acting against your own Consciences for 〈◊〉 Motives as Corrupt Judges do 10 And what cause soever shall come to you of your brethren that dwell in their cities between blood and blood u Of
of ‖ That is the city of David as it is 2 Kin. 14. 20. Judah CHAP. XXVI 1 THen all the people of Judah took * 2 Kin. 〈◊〉 â—… 15. 1. ‖ Or 〈◊〉 Uzziah a Called also Azariah 2 King 14. 21. both Names signifying the same thing Gods Strength or Help See of this and v. 2 3 4. on 2 King 14. 21 22. 15. 2 3. who was sixteen years old and made him king in the room of his father Amaziah 2 He built Eloth and restored it to Judah after that the king slept with his fathers 3 Sixteen years old was Uzziah when he began to reign and he reigned fifty and two years in Jerusalem his mothers name also was Jecoliah of Jerusalem 4 And he did that which was right in the sight of the LORD according to all that his father Amaziah did b To wit for a Time but not perfectly nor constantly which was Amaziahs Case also 5 And he sought God c i. e. He persisted in the True Religion and Worship of God in the days of Zechariah d As long as he lived Compare ch 24. 2. who had understanding e Who was a very knowing and experienced Person Or who made him understanding or who instructed him who was his Tutor and Teacher and had great Authority and Influence upon him and so restrained from those Exorbitancies to which he was otherwise inclined †Heb. in the seeing of Gâ—…d in the visions of God f Either 1. In Prophetical Visions which he either received from God himself or understood and explained the Prophetical Visions of others which was a special Gift of God Of which see Gen. 41. 15. Dan. 1. 17. 2. 19. Or 2. In the Law and Word of God which sometimes cometh under that Name as Prov. 29. 18. and Isa. 22. 1 5. and as long as he sought the LORD God made him to prosper 6 And he went forth and * Isa. 14. 2â—… warred against the Philistins and brake down the wail of Gath g Which had been taken by Hazael in the days of Joash his Grandfather 2 King 12. 17. but was either relinquished by him because it lay so far from his other Dominions or retaken by the Philistins who had now repaired its Fortifications and kept it and the wall of Jabneh and the wall of Ashdod and built cities ‖ Or in the country of 〈◊〉 ded about Ashdod and among the Philistins 7 And God helped him against the Philistins and against the Arabians that dwelt in Gur-baal and the Mehunims 8 And the Ammonites gave gifts to Uzziah and his name †Heb. 〈◊〉 spread abroad even to the entring in of Egypt for he strengthened himself exceedingly 9 Moreover Uzziah built towers in Jerusalem at the * Neâ—… â—… 15 19 32. corner-gate and at the valley-gate and at the turning of the wall and ‖ Or 〈◊〉 fortified them Zech. 14. 10. 10 Also he built towers in the desert h Partly to guard his Cattel from the Inroads and depredations which the Arabians were accustomed to make and partly to give Notice of the Approach of any Enemy and to give some stop to their March on that Side and ‖ Or 〈◊〉 〈◊〉 many 〈◊〉 digged many wells for he had much cattel both in the low-country and in the plains husbandmen also and vine-dressers in the mountains and in ‖ Or 〈◊〉 fields Carmel for he loved †Heb. 〈◊〉 husbandry 11 Moreover Uzziah had an army of fighting-men that went out to war by bands i i. e. Some Bands at one time and some at another as Occasion required See the Notes on 1 Chron. 27. 1 c. 2 Chron. 13. 14. according to the number of their account by the hand of Jeiel the scribe and Maasejah the ruler under the hand of Hananiah one of the kings captains 12 The whole number of the chief of the fathers of the mighty men of valour were two thousand and six hundred 13 And under their hand was †Heb. the power of 〈◊〉 army an army three hundred thousand and seven thousand and five hundred that made war with mighty power to help the king against the enemy 14 And Uzziah prepared for them throughout all the host shields and spears and helmets and habergeons and bows and †Heb. 〈◊〉 of 〈◊〉 slings to cast stones 15 And he made in Jerusalem engins invented by cunning men to be on the towers and upon the bulwarks to shoot arrows and great stones withal and his name †Heb. wâ—…nt 〈◊〉 spread far abroad for he was marvellously helped till he was strong 16 But when he was strong k When he was strengthned in his Kingdom and free from the fear of any Enemy his heart was lifted up to his destruction for he transgressed against the LORD his God and went into the temple of the LORD * Into the Holy place where the Altar of Incense stood and into which none but the Priests might enter much less offer Incense to burn incense upon the altar of incense 17 And Azariah the Priest went in after him and with him fourscore priests of the LORD that were valiant men 18 And they withstood Uzziah l Heb. Stood up against Uzziah not by force or laying hands upon him to restrain him for in the next Verse you still find the Censer in his hand but onely by admonition and reproof which here follows the King and said unto him It * 〈◊〉 18. 7. appertaineth not unto thee Uzziah to burn incense unto the LORD but to the * 〈◊〉 〈◊〉 7. priests the sons of Aaron that are consecrated to burn incense go out of the sanctuary for thou hast trespassed neither shall it be for thine honour from the LORD God m Expect that God will punish thee or put some brand of Infamy upon thee for this presumption But this they express modestly and by a figure called Meiosis where more is meant than is expressed because they considered that he to whom they spake though an Offender was their Lord and Soveraign 19 Then Uzziah was wroth n With the Priests and had a censer in his hand to burn incense and while he was wroth with the priests the leprosy even rose up in his forehead o So as he could not hide his shame though it is probable it was also in the rest of his Body before the priests in the house of the LORD from beside the incense altar p By a stroke from an invisible hand coming from the Altar that he might be assured that this was the effect of Gods just displeasure against him 20 And Azariah the chief priest and all the priests looked upon him and behold he was leprous in his forehead and they thrust him out from thence q Not by force as was noted on v. 18. which needed not for he voluntarily hasted away
was heard to heaven from whence it would pull down Vengeance upon them 10 And now ye purpose to keep under the children of Judah and Jerusalem for bond-men and bond-women unto you but are there not with you even with you sins against the LORD your God d Which if not repented of may bring down the like Vengeance upon your own Heads 11 Now hear me therefore and deliver the captives again which ye have taken captive of your brethren for the fierce wrath of the LORD is upon you 12 Then certain of the heads of the children of Ephraim Azariah the son of Johanan Berechiah the son of Meshillemoth and Jehizkiah the son of Shallum and Amasa the son of Hadlai stood up against them that came from the war 13 And said unto them Ye shall not bring in the captives hither for whereas we have offended against the LORD already ye intend to add more to our sins and to our trespass for our trespass is great and there is fierce wrath against Israel 14 So the armed men left the captives and the spoil before the princes and all the congregation 15 And the men which were expressed by name e Which were appointed to take care about the Management of this Business rose up and took the captives and with the spoil clothed all that were naked among them and arraied them and shod them and gave them to eat and to drink and anointed them and carried all the feeble of them upon asses and brought them to Jericho * Deut. 34. 3. Judg. 1. 16. the city of palm-trees to their brethren then they returned to Samaria 16 At that time did king Ahaz send unto the kings f i. e. The King The Plural Number for the Singular Either 1. Because he was a Great King and a King of Kings as the Elephant or as others think the Crocodile is called Behemoth which signifies Beasts Iob 40. because of his vast Bulk and Eminency above other Beasts Or 2. Because he wrote to divers of the Kings or great Princes who may be called Kings in a more general signification of the Word and indeed are so called Isa. 10. 8. Are not my Princes altogether Kings of Assyria to help him 17 For again the Edomites had come and smitten Judah and carried away †Heb. a captivity captives 18 Ezek. 16. 57. The Philistins also had invaded the cities of the low country g That part of Judah which was towards the Sea and towards the Philistins Land and of the south of Judah h Of which see Ios. 15. 21. and had taken Beth-shemesh and Ajalon and Gederoth and Socho with the †Heb. daughters villages thereof and Timnah with the †Heb. daughters villages thereof Gimzo also and the villages thereof and they dwelt there 19 For the LORD brought Judah low because of Ahaz king of Israel for * Exod. 32. â—…5 he made Judah naked i Taking away their Ornament and their Defence and Strength to wit their Treasures which he sent to the Assyrian to no purpose their Frontier Towns and other strong Holds which by his Folly and Wickedness were lost their Religion and the Divine Protection which was their great and onely firm Security which by his Sins he forfeited See the Notes on Exod. 32. 25. and transgressed fore against the LORD 20 And * 2 Kin. 25. 2â—… Tilgath-pilneser king of Assyria came unto him and distressed him k Or straitned him by robbing him of his Treasures but strengthened him not l A most Emphatical Expression for though he weakned his present Enemy the Syrian as is related 2 King 16. 9. yet really and all things considered he did not strengthen Ahaz and his Kingdom but rather weaken them for by the removing the Syrian who though a Troublesom Neighbour was a kind of Bulwark to him as to many other Enemies he smoothed the way for himself a far more Dangerous and Mischievous Enemy as appears by his Invasion of Judah in the very next Kings Reign 21 For Ahaz took away a portion out of the house of the LORD and out of the house of the king and of the princes and gave it unto the king of Assyria but he helped him not l A most Emphatical Expression for though he weakned his present Enemy the Syrian as is related 2 King 16. 9. yet really and all things considered he did not strengthen Ahaz and his Kingdom but rather weaken them for by the removing the Syrian who though a Troublesom Neighbour was a kind of Bulwark to him as to many other Enemies he smoothed the way for himself a far more Dangerous and Mischievous Enemy as appears by his Invasion of Judah in the very next Kings Reign 22 And in the time of his distress did he trespass yet more against the LORD This is that king Ahaz m That Monster and Reproach of Mankind that unteachable and incorrigible Prince whom even grievous Afflictions made worse which commonly make Men better This is he whose name deserves to be remembred and detested for ever Or King Ahaz was the same no Changeling not a whit better by all the Methods which God used with him 23 For he sacrificed unto the gods of †Heb. 〈◊〉 Damascus which smote him n Or which had smitten him formerly i. e. had enabled their Worshippers the Syrians to smite him as he fondly imagined which yet he saw confuted having now found by experience that they could not save them from the Assyâ—…ian Power 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 24 And Ahaz gathered together the vessels of the house of God and cut in pieces the vessels of the house of God and shut up the doors of the house of the LORD and he made him altars in every corner of Jerusalem 25 And in every several city of Judah he made high places ‖ Or 〈◊〉 〈◊〉 to burn incense unto other gods and provoked to anger the LORD God of his fathers 26 Now the rest of his acts and of all his ways first and last behold they are written in the book of the kings of Judah and Israel 27 And Ahaz slept with his fathers and they buried him in the city even in Jerusalem but they brought him not into the sepulchres of the kings of Israel and Hezekiah his son reigned in his stead CHAP. XXIX 1 HEzekiah * 2 Kin. 18. 〈◊〉 began to reign when he was five and twenty years old and he reigned nine and twenty years in Jerusalem and his mothers name was Abijah the daughter of Zechariah 2 And he did that which was right in the sight of the LORD according to all that David his father had done 3 He in the first year of his reign in the first month opened the doors of the
sufficient for those Offerings which were comparatively few ch 29. v. 32 33 34. neither had the people gathered themselves together to Jerusalem g As they used and ought to do at that time from all places which now they could not do because neither the thing was agreed upon nor the People summoned thither till the proper time was past 4 And the thing †〈…〉 pleased the king and all the congregation 5 So they established a decree h They fixed this Resolution to make proclamation throughout all Israel from Beer-sheba even to Dan that they should come to keep the passover unto the LORD God of Israel at Jerusalem h They fixed this Resolution for they had not done it †〈…〉 of a long time in such sort as it was written i i. e. So as God had commanded them to do it to wit That all the Males in Israel should do it Which Express Command of God they ought to have obeyed rather than the Wicked Commands or Edicts of Men to the contrary which was both the Judgment and Practise of the Priests and Levites and other godly Israelites as is manifest from 2 Chron. 15. 8 c. 6 So the posts went with the letters †Heb. 〈◊〉 〈◊〉 from the king and his princes throughout all Israel and Judah and according to the commandment of the king saying Ye children of Israel turn again unto the LORD God of Abraham Isaac and Israel and he will return to the remnant of you that are escaped out of the hands of the kings of Assyria k To wit Pul and Tilgath-pilneser who had carried their Brethren away Captives 2 King 15. 19 29. 1 Chron. 5. 26. 2 Chron. 28. 20. 7 And be not ye like your fathers and like your brethren which trespassed against the LORD God of their fathers who therefore gave them up to desolation as ye see 8 Now †Heb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be ye not stiff-necked as your fathers were but †Heb. 〈◊〉 the 〈◊〉 yield your selves l Heb. Give the Hand to him i. e. submit your selves to him by obeying his Command and renew your Covenant with him both which things were done amongst Men by this Ceremony of giving the Hand See 1 Chron. 29. 24. Ezra 10. 19. Ezek. 17. 18. unto the LORD and enter into his sanctuary which he hath sanctified for ever m Not for a transient and temporary use but as long as the State and Church of Israel had a Being whatsoever Alterations should happen therein and serve the LORD your God that the fierceness of his wrath may turn away from you 9 For if ye turn again unto the LORD your brethren and your children shall find compassion before them that lead them captive so that they shall come again into this land for the LORD your God is * Exod. 〈◊〉 6. gracious and merciful and will not turn away his face from you if ye return unto him 10 So the posts passed from city to city through the country of Ephraim and Manasseh even unto Zebulun but they n i. e. The Generality of the ten Tribes who by long want of Meat had now lost all their Appetite to Gods Ordinances and from a Neglect were now fallen into a Contempt and Derision of them for which they paid dear For about 6 years after their Refusal of this Offer of Grace they were all carried Captive 2 King 18. 1 10. laughed them to scorn and mocked them 11 Nevertheless * Ch. 11. 16 divers of Asher and Manasseh and of Zebulun humbled themselves and came to Jerusalem 12 Also in Judah the hand of God was to give them one heart to do the commandment of the king and of the princes by the word of the LORD o i. e. God by the Power of his Grace inclined their Hearts to an unanimous Compliance with Gods and the Kings Will. And this is mentioned as the Reason of this wonderful Change wrought in these Men who had lately been utterly averse from Gods Worship and wholly given up to Idolatry as was noted before on ch 29. 36. 13 And there assembled at Jerusalem much people to keep the feast of unleavened bread in the second month a very great congregation 14 And they arose and took away the * 〈…〉 altars p To wit of Burnt-offerings because they are distinguished from the Altars of Incense here following both which were removed and destroyed partly because all the Israelites were confined to the Altars of the Temple and partly because these Altars were erected to Idols that were in Jerusalem and all the altars for incense took they away and cast them into the brook Kidron 15 Then they killed the passover on the fourteenth day of the second month and the priests and the Levites were ashamed q Their Negligence and Remisness being upbraided by the great and general Alacrity and Forwardness of the People and sanctified themselves and brought in the burnt-offerings into the house of the LORD 16 And they stood in †〈◊〉 〈◊〉 〈◊〉 their place after their manner according to the law of Moses the man of God the priests sprinkled the blood r Of the Sacrifices upon the Altar Levit. 1. 5. which they received of the hand of the Levites s Who flayed and killed the Sacrifices which the Priests if they had been sanctified should have done as it was observed before ch 29. 34. 17 For there were many in the congregation that were not sanctified t That had more desire to come to the Passover than care and diligence to cleanse and prepare themselves for it Now these persons were either 1. The Priests who were before taxed with Uncleanness and Unpreparedness Or rather 2. the People as is implied in the word Congregation and expressed in the next verse and confirmed by the Reason here following therefore the Levites had the charge of the killing u Because many of the People were unclean and therefore many more Sacrifices were to be offered for their Purification than the Priests could kill of the passovers x i. e. Either 1. The Paschal Lambs which the Levites here offered because of the Impurity of many of the Masters of Families who otherwise as some think should have killed the Paschal Lambs in their own Houses Exod. 12. 3. Or 2. The other Sacrifices which accompanied the Passover which also are called by the same Name as is evident from Deut. 16. 2 3. where see my Notes Which the Levites here killed for the Reason now mentioned for every one that was not clean y So far as they could make any discovery of their uncleanness either by their own Confession or otherwise But there were many whose Uncleannesses were not known and therefore did not cleanse themselves as is said v. 18. as they ought to have done to sanctifie them unto the LORD 18 For a multitude of the people even
contented himself with the Worship of the Calves and did not practise that great Idolatry which his Predecessors had used and therefore would patiently suffer the breaking of these Images of Baal and the things belonging to them which is all that was done at this time 2 And Hezekiah appointed the courses of the priests and the Levites after their courses every man according to his service the priests and Levites for burnt-offerings and for peace-offerings to minister and to give thanks and to praise in the gates of the tents of the LORD b i. e. Within the Gates of the House of the Lord which is here called tents partly because all Houses are oft so called as Iudg. 19. 9. 20. 8. Psal. 69 25. And partly because the Host of the Lord to wit the priests and Levites frequently so called encamped there and kept their Stations and Orders there by course 3 He appointed also the kings portion of his substance for the burnt-offerings c Which had hitherto been and were to be taken out of the Treasures of the Temple which were collected from the People 1 Chron. 26. 20. Nehem. 10. 32 33. but that he might ease them in their present Poverty which his Predecessor had brought upon them and engage them to a more chearful attendance upon Gods Service he took the Burden upon himself to wit for the morning and evening burnt-offerings and the burnt-offerings of the sabbaths and for the new moons and for the set feasts as it is written in the * Numb 28. 29. law of the LORD 4 Moreover he commanded the people that dwelt in Jerusalem to give the portion of the priests and the Levites that they might be encouraged in the law of the LORD d i. e. Freed from worldly Cares and Distractions and enabled to give up themselves entirely to the serious Study of Gods Law in which many of them were ignorant and to the Instruction and Direction and quickning of the People in their several Duties 5 And as soon as the commandment †Heb. brake forth came abroad e Either 1. As soon as the Report of this Command of the King v. 4. was got abroad into other parts Or 2. as soon as the King enlarged and extended that Command to all the Parts of his kingdom which v. 4. was confined to them that dwell in Jerusalem the children of Israel brought in abundance the first-fruits of corn wine and oil and ‖ Or dates honey f Or Dates as the Hebrew Writers generally and many other Learned Hebricians understand this word which is given to them because of the Sweetness of their Tast in some sort resembling Honey For the Law requires no Tithes but of the Fruits of Trees or of the Earth or of Beasts and of all the increase of the field and the tithe of all things brought they in abundantly 6 And concerning the children of Israel and Judah that dwelt in the cities of Judah they also brought in the tithe of oxen and sheep g They brought in not onely the same Tithes which the Dwellers in Jerusalem did to wit of corn and wine and oil c. which they had in their own Storehouses in that City but also Oxen and Sheep which were more proper to the Country For under the Cities of Iudah are comprehended the Suburbs and Territories adjacent and belonging to them as is evident from the Nature of the thing and the Law of God and the * Lev. 27. 30. Deut. 14. 28. tithe of holy things which were consecrated unto the LORD their God h This may be taken either 1. By way of Explication even the Tithe of Holy things c. Or rather 2. By way of Addition the Tithe of all Holy things which were consecrated unto the Lord whether by Vow or voluntary Promise or otherwise as the Tithes of Gains by Merchandise or Spoils of War c. of which see Gen. 14. 20. 28. 22. Numb 31. 28. 30. and laid them †Heb. heaps heaps by heaps 7 In the third month i To wit of the Sacred Year Exod. 12. 2. in which their Harvest began they began to lay the foundation of the heaps and finished them in the seventh month k In which their Harvest ended and the Feast of Tabernacles was kept Exod. 23. 16. Levit. 23. 34. 8 And when Hezekiah and the princes came and saw the heaps they blessed the LORD l Both for giving such plentiful Provisions to his Land in this Year and for giving his People such Liberal and Pious Hearts towards this good Work and his people Israel m They praised them for their forwardness and faithfulness in it 9 Then Hezekiah questioned with the priests and the Levites concerning the heaps n How it came to pass that no more of their Provision was spent and that there yet remained such great Heaps of it 10 And Azariah the chief priest of the house of Zadok o Either 1. the High-priest called also Zadok 1 Chron. 6. 12. because he was of his Line and Family Or 2 The Chief Priest or the Head of that Family of Zadok or of Eleazar as there was another Chief Priest of the Family of Abiathar or of Ithamaâ—… See 2 Sam. 8. 17. 1 Chron. 24. 3. but both Subject to the High-Priest answered him and said * 〈◊〉 3. 12. Since the people began to bring the offerings p Which they did from the beginning of the Harvest according to the manner into the house of the LORD we have had enough to eat and have left plenty for the LORD hath blessed his people q In an Extraordinary Degree and that which is left is this great store 11 Then Hezekiah commanded to prepare ‖ 〈◊〉 〈◊〉 〈◊〉 chambers in the house of the LORD r Largely so called to wit in the Courts or in the Chambers adjoyning to the House and they prepared them 12 And brought in the offerings and the tithes and the dedicate things faithfully over which Cononiah the Levite was ruler and Shimei his brother was the next 13 And Jehiel and Azaziah and Nahath and Asahel and Jerimoth and Jozabad and Eliel and Ismachiah and Mahath and Benajah were overseers †Heb. 〈◊〉 〈◊〉 hand under the hand of Cononiah and Shimei his brother s i. e. To dispose of those Provisions by their Direction and to be accountable to them therein at the commandment of Hezekiah the king and Azariah the ruler of the house of God t Either the Supreme Ruler to wit the High-priest or the Chief Ruler under him and in his stead being appointed by him to inspect this Work See above v. 10. 1 Chron. 9. 11. Ier. 20. 1. 14 And Kore the son of Imnah the Levite the porter toward the east u At the East-gate of the Lords House of which see on ch 23. 5. was over the free-will-offerings of God
one Colony by the Assyrian Monarchs into these parts 10 And the rest of the nations whom the great and noble Asnappar q Either Esarhaddon or some other Person then of great eminency especially with his Subjects and Followers who was Captain of this Colony and conducted them hither brought over and set in the cities of Samaria and the rest that are on this side the river r To wit Euphrates †Chald. Cheâ—… and at such a time s The date of the Epistle was particularly expressed in the Epistle but here it was sufficient to note it in the general 11 This is the copy of the letter that they sent unto him even unto Artaxerxes the king Thy servants the men on this side the river and at such a time 12 Be it known unto the king that the Jews which came up from thee to us are come unto Jerusalem building the rebellious and the bad city and have ‖ Or finished set up the walls thereof t Either 1. The Jews had begun to build or repair some part of the Walls which Nebuchadnezzar had left which they aggravate in this manner Or 2. This is a meer fiction which being confidently affirmed they thought would easily find belief with a King whose Heart and Ears they possessed by their hired Counsellours and others of their Friends or the Enemies of the Jews and †〈◊〉 sowed 〈◊〉 joined the foundations 13 Be it known now unto the king that if this city be built and the walls set up again then will they not †Chal. give pay toll tribute and custom and so thou shalt endamage the ‖ Or strength revenue of the kings 14 Now because †Chal. we are salted with the salt of the palace we have maintenance from the kings palace and it was not meet for us to see the kings †Chal. nakedness Deut. 24. 1. Isa. 20. 4. dishonour u Thus they pretend the Kings service to their own malicious designs and private Interests therefore have we sent and certified the king 15 That search may be made in the book of the records of thy fathers x Political Fathers i. e. thy Predecessors the former Emperours of this Empire namely in the Assyrian and Babylonish Records which together with the Empire were now in the hands of the Persian Kings to be searched or read as the Kings pleasure was or as the affairs of the Empire required so shalt thou find in the book of the records and know that this city is a rebellious city and hurtful unto kings and provinces and that they have †Chal. made moved sedition †Chal. in the midst thereof within the same of old time for which cause was this city destroyed 16 We certifie the king that if this city be built again and the walls thereof set up by this means thou shalt have no portion on this side the river 17 Then sent the king an answer unto Rehum the chancellor and to Shimshai the scribe and to the rest of their †Chal. societies companions that dwell in Samaria and unto the rest beyond the river Peace and at such a time 18 The letter which ye sent unto us hath been plainly read before me 19 And †Chal. by me a decreeis set I commanded and search hath been made and it is found that this city of old time hath †Chal. lifted up itself made insurrection against kings and that Rebellion and sedition have been made therein 20 There have been mighty kings also over Jerusalem which have ruled over all countries beyond the River and toll tribute and custom was paid unto them 21 †Chal. make a decree Give ye now commandment to cause these men to cease and that this city be not built until another commandment shall be given from me 22 Take heed now that ye fail not to do this why should damage grow to the hurt of the kings 23 Now when the copy of king Artaxerxes letter was read before Rehum and Shimshai the scribe and their companions they went up in hast to Jerusalem unto the Jews and made them to cease †Chal. by arm and power by force and power 24 Then ceased the work of the house of God y For they neither could nor might proceed in that work against their Kings Prohibition without a special command from the King of Heaven which they had ch 5. 1 2. which is at Jerusalem So it ceased unto the second year of the reign of Darius king of Persia z To wit Darius the Son of Hystaspes Successor of Cambyses not as some would have it Darius Nothus the Son of Artaxerxes Longimanus who was not Emperour till above 100 years after Cyrus and consequently from the beginning of the building of the Temple to the finishing of it must be about 130 years which is not credible to any one that considers 1. That the same Zerubbabel did both lay the Foundations and finish the work Zech. 4. 9. 2. That some of the same persons who saw the finishing of this second house had seen the glory of the first house Hag. 2. 3. CHAP. V. 1 THen the prophets * Hag. 1. 1. Haggai the prophet and * Zech. 1. 1. Zechariah the son of Iddo a i. e. Iddo's Grand-child for he was the son of Barachiah prophecied unto the Jews that were in Judah and Jerusalem in the name of the God of Israel b Commanding them from God to return to the work of building the Temple with promise of his favour and assistance even to them 2 Then rose up Zerubbabel the son of Shealtiel and Jeshua the son of Jozadak and began to build the house of God which is at Jerusalem and with them were the prophets of God helping them c Encouraging the People to work by their presence and assurance of success 3 At the same time came to them Tatnai governour on this side the river and Shethar-boznai d Not Rehum and Shimshai c. who were either dead or removed from their Oâ—…ices by the new Emperour Darius as is very usual and their companions and said thus unto them who hath commanded you to build this house and to make up this wall 4 * Ver. 10. Then said we e Either 1. We Tatnai and Shethar-boznai And so this is an additional and more express enquiry concerning the names of the Builders And this sense is favoured by comparing v. 9 10. where the same questions here severally made v. 3 4. are in like manner distinguished And so the sacred Writer speaks this in their Person Such variation of Persons being frequent in the Hebrew Language as the learned know Or 2. We Jews and so the Translation must be a little varied and the words read without an Interrogation thus Then we told them accordingly i. e. according to what they asked what were the names of
have been both sinful and shameful See on v. 11. and that they might have matter for an evil report that they might reproach me t As a Coward and conscious of my own guilt that so they might make me contemptible and odious both to my own People and to the King of Posia 14 My God think thou upon Tobiah and Sanballat according to these their works and on the prophetess Noadiah u One that falsly pretended to the Spirit of Prophecy to deceive and destroy Nehemiah He prays to God to remember and punish these False prophets because he was not yet in a capacity to do it having such powerful Enemies round about him and so many rich and potent Jews highly discontented for their great loss by his means ch 5. and the rest of the prophets that would have put me in fear 15 So the wall was finished in the twenty and fifth day or the month Elul x Answering part to our August and part to September in fifty and two days y To be computed either 1. From the time of Sanballat's sending this letter to him Or as most judg from the beginning of the Work Which though a great thing yet it is not at all incredible considering 1. That the Walls and Gates were not wholly pulled down by the Chaldeans For to what purpose should they make that waste of time and labour 2. That where the Walls were thrown down yet the materials remained which they now used 3. That in the building of the Walls they minded not curiosity but only strength and safety 4. The great numbers of the Builders and the prudent distribution of the work among them and their admirable Zeal and diligence in the work 5 That there want not parallel Instances even in heathen Authors for both Curtius and Arian report that Alexander the Great built the Walls of new Alexandria which contained above Seven Miles in length within Twenty days space 6. That there was an eminent hand of God in carrying on this work which their very Enemies here acknowledg 16 And it came to pass that when all our enemies heard thereof and all the heathen that were about us saw these things they were much cast down in their own eyes z i. e. In their own Opinion or themselves being Judges For though ordinarily men are very prone to judge partially and still to flatter themselves with vain hopes and fancies yet this case was so clear and remarkable that they began to despair Now they saw that all was lost that their designs were broken and that their mischief was now likely to fall upon their own heads for they perceived a By that admirable Courage and Constancy and quickness wherewith this work was managed notwithstanding all their difficulties and discouragements that this work was wrought of our God b That it was the work of that mighty God of Israel whom they had great reason to fear and withal they took it for an ill omen to them and a sure presage that God would still watch over that City and People and crush those who should oppose or disturb them 17 Moreover in those days the nobles of Judah †〈…〉 sent many letters unto Tobiah c Corresponding with him against Nehemiah and against their own City and Nation and the letters of Tobiah came unto them 18 For there were many in Judah sworn unto him d To be true to him in the prosecution of his wicked designs because he was the son in law of Shechaniah the son of Arah and his son Ichanan had taken the daughter of Meshullam the son of Berechiah e This is noted to shew the mischief of such unequal and forbidden Marriages and how reasonable and necessary Ezra's Action was in the dissolution of them 19 Also they reported his good deeds before me and uttered my ‖ Or matters words to him and Tobiah sent letters to put me in fear CHAP. VII 1 NOw it came to pass when the wall was built and I had set up the doors and the porters and the singers and the Levites were appointed a i. e. When I had taken order that the Levites should be summoned from all places to celebrate the dedication of the Wall as it was done ch 12. 27. 2 That I gave my brother Hanani b Of whom see ch 1. 1 2. and Hananiah the ruler of the palace c i. e. Of Nehemiah's Court justly so called because he lived in great splendor and like a Vice-Roy though it was wholly at his own charge charge over Jerusalem d To preserve its peace and safety and to take particular care of the shutting the Gates of the City for he e To wit Hananiah last mentioned for it was needless to say any thing in commendation of Hanani who had shewn his Piety and Zeal for God and his Country in taking a tedious journey from Ierusalem to Shushan to inform Nehemiah of the sad Estate of Ierusalem and to implore his helping hand to relieve it chap. 1. was a faithful man f He chose not Magistrates and Officers out of any partial or carnal respects to his own Kindred or Acquaintance or Favourites but from true Piety and Prudence such as were fittest for and would be most faithful in their Employments and feared God g This is added as the ground and reason both why he was faithful and why Nehemiah put such Trust and Confidence in him because he knew that the fear of God would keep him from yielding to those temptations to perfidiousness which he was likely to meet with when Nehemiah was gone and against which a man destitute of Gods fear hath no sufficient sence above many h More than most men did or above the common pitch of piety 3 And I said unto them Let not the gates of Jerusalem be opened until the son be hot i i. e. Till it be clear and broad day when Enemies approaching may be discovered and the people of the City will be ready for the defence in case of an assault and while they k i. e. The watches appointed to that end as is manifest from the following words stand by let them shut the doors and bar them and appoint watches of the Inhabitants of Jerusalem every one in his watch and every one to be over against his house l i. e. Every one in his turn keeping watch with others in that watching-place which is next to his house 4 Now the city was †Heb. broad of hands or spaces large and great but the people were few therein and the houses were not built m i. e. Not all nor compleatly built but only some sleight Buildings of Boards or Stones were made for the present use of the generality of the People 5 And my God put into mine heart n This Action though meerly prudential he doth not ascribe to himself or his own wit
tithes of the tithes unto the house of our God to the chambers into the treasure-house y To wit of the Temple where it was laid up for the use of the Priests 39 For the children of Israel and the children of Levi * 〈◊〉 1â—… 6 â—…1 shall bring the offering of the corn of the new wine and the oil unto the chambers where are the vessels of the Sanctuary z Where other things belonging to the Temple are laid up and therefore these things also shall be put there and the priests that minister and the porters and the singers ‖ i. e. Where also are the Priests and others that Minister in their courses for whose use these provisions are made and we will not forsake the house of our God †i. e. We do here solemnly declare and engage our selves that we will take care from time to time that the house and service of God be not neglected or forsaken for want of necessary provisions to support it CHAP. XI 1 ANd the rulers of the people dwelt at Jerusalem a Which their very Office in some sort obliged them to do the rest of the people also cast lots to bring one of ten to dwell in Jerusalem b That the buildings of the City might be compleated and the Honour and Safety of it better provided for the holy city and nine parts to dwell in other cities 2 And the people blessed all the men that willingly offered themselves to dwell at Jerusalem c Because they denied themselves and their own safety and profit for the publick good for this City was the Buâ—…t of all the malicious plots of their Enemies and for the present it was rather chargeable than beneficial to its Inhabitants whereas the Country did more easily and certainly afford them supplies 3 Now these are the chief of the province d i. e. Of Iudea which was now made a province that dwelt in Jerusalem but in the cities of Judah dwelt every one in his possession in their cities to wit Israel e i. e. The generality of the People of Israel whether of Iudah or Benjamin or any other Tribe as appears by this general enumeration of all the Inhabitants of the Land in which either the People of Iudah and Benjamin are included under the title of Israel or they are not here mentioned which is absurd to think because they made up the greatest number of them And these he calls Israel rather than Iudah partly because there were many of the other Tribes now joined and incorporated with them and partly because none of the Tribes of Israel except Iudah and Benjamin dwelt in Ierusalem as appears from the sequel the priests and the Levites and the * 〈◊〉 2. 43. Nethinims and the * 〈◊〉 2. 55. children of Solomons servants 4 And at Jerusalem dwelt certain of the children of Judah and of the children of Benjamin f For to these two Tribes this City anciently and most properly belonged although some also of other Tribes dwelt in it Of which and other things relating to this catalogue see 1 Chron. â—… 3 c. of the children of Judah Athajah g And his Family and relations with him and under him as their head as appears from v. 6. the son of Uzziah the son of Zechariah the son of Amariah the son of Shephatiah the son of Mahalaleel †one of the children of Perez 5 And Maasejah the son of Baruch the son of Col-hozeh the son of Hazaiah the son of Adajah the son of Jojarib the son of Zechariah the son of Shiloni 6 All the sons of Perez that dwelt at Jerusalem were four hundred threescore and eight valiant men h Such were most proper for this place and time because of its many Enemies round about it 7 And these are the sons of Benjamin Sallu the son of Meshullam the son of Joed the son of Pedajah the son of Kolajah the son of Maasejah the son of Ithiel the son of Jesajah 8 And after him Gabbai Sallai nine hundred twenty and eight i So here were more of Benjamin than of Iudah because the City did chiefly and most properly belong to that Tribe as hath been noted before 9 And Joel the son of Zichri was their overseer k The Captain of their Thousand and Judah the son of Senuah was second over the city 10 Of the priests Jedajah the son of Jojarib Jachin 11 Serajah the son of Hilkiah the son of Meshullam the son of Zadok the son of Merajoth the son of Ahitub was the ruler of the house of God l One of the chief-Priests who ruled with and under the High-Priest See Numb 3. 32. 1 Chr. 9. 11. 2 Chr. 19. 11. 31. 13. 12 And their brethren that did the work of the house †of God were eight hundred twenty and two and Adajah the son of Jeroham the son of Pelatiah the son of Amzi the son of Zechariah the son of Pashur the son of Malchiah 13 And his brethren chief of the Fathers two hundred forty and two and Amashai the son of Azareel the son of Ahasai the son of Meshillemoth the son of Immer 14 And their brethren mighty men of valour an hundred twenty and eight and their overseer was Zabdiel ‖ Or the 〈◊〉 of Haggedojiâ—… the son of one of the great men m i. e. Of a person then or lately eminent in Valour or Worth or Dignity Or of Gedolim or Haggedoliâ—… a man so called 15 Also of the Levites Shemajah the son of Hashub the son of Azrikam the son of Hashabiah the son of Bunni 16 And Shabbethai and Jozabad of the chief of the Levites †Heb. 〈◊〉 over had the oversight of the outward business of the house of God n i. e. For those things belonging to the Temple and its service which were to be done without it or abroad in the Country as for the gathering in of the voluntary Contributions or other necessary provisions out of the several parts of the Land See 1 Chr. 26. 29. 17 And Mattaniah the son of Micha the son of Zabdi the son of Asaph was the principal to begin the thanksgiving in prayer o i. e. In the publick and solemn Prayers and Praises which were constantly joined with the morning and evening Sacrifice at which the Singers were present and praised God with a Psalm or Hymn which this man began and Bakbukiah the second among his brethren and Abda the son of Shammua the son of Jeduthun 18 All the Levites in the holy city were two hundred fourscore and four 19 Moreover the porters Akkub Talmon and their brethren that kept 〈◊〉 at the 〈◊〉 the gates were an hundred seventy and two 20 And the residue of Israel of the priests and the Levites were in all the cities of Judah every one in his inheritance 21 * See ch â—… 26. But the
our first Parents had utterly lost and 〈◊〉 by 〈◊〉 price of his own blood and hath revenged the Death of Mankind upon the great Contriver of it the Devil by destroying him and his kingdom and hath taken a course to preserve our Name and Honour and Persons to Eternity And if the places where God is called Goel in the Old Testament be examined it will be found that either all or most of them may be and some of them must be understood of God the Son or oâ—… Christ as Gen. 48. 16. Isa. 59. 20. See also Psalm 74. 2. Isa. 41. 14. 44. 6. 49. 7 52. 3. 63. 16. 3. Because Iob was so far from such a firm Confidence as he here professeth that he had not the least degree of hope of any such glorious temporal restauration as his Friends promised to him as we have oft seen and observed in the former Discourses as Chap. 16. 22. 17. 12 13 c. And therefore that hope which every righteous man hath in his death Prov. 14. 32. and which Iob oft professeth that he had must necessarily be fixed upon his happiness in the future life 4. Because some of the following expressions cannot without wresting and violence be applied to a Metaphorical Resurrection as we shall see in the Sequel 5. Because this is a more lofty and spiritual strain than any in Iob's former Discourses and quite contrary to them And as they generally â—…avour of Dejection and Diffidence and do either declare or encrease his Grief so this puts him into another and much better temper And therefore it is well observed that after this time and these expressions we meet not with any such impatient or despairing passages as we had before which shews that they had inspired him with new life and comfort 6. Because this well agrees with other passages in this Book wherein Iob declareth that although he had no hope as to this life and the comforts thereof yet he had an hope beyond death which made him prosess Though 〈◊〉 〈◊〉 me yet will I trust in him Iob 13. â—… 5. Trust in him For what Suâ—… for comfort and happiness Where Not in this life for that he supposeth to be lost therefore it must be in the next life And this was one reason why he so vehemently desired Death because he knew it would bring him unto God and unto true Felicity And this his hope and confidence in God and in his Favour to him Iob. opposeth to those â—…oul and false aspersâ—…ons which his Friâ—… had cast upon him as iâ—… he had forsaken God and cast off all â—…ear of him and hope in him Object 1. If this place had spoken of the Resurrection of the Body some of the Hebrew Writer or Commentators upon this Place who did believe that Doctrine would have understood it so and have urged it against the Sadduces which they did not Answ. 1. All the Jewish Writers which are now extant lived and wrote â—…ce Christ's time when the Doctors of that People were very ignorant of many great Truths and of the plain meaning of many Scriptures and very corrupt in their Principles as well as in their Practises 2. There was a manifest Reason why they could not understand this Text thus because they believed that Iob in his Agonies did deny God's Providence and consequently the Resurrection and the future Judgment which though it was a most uncharitable and false Opinion yet forced them to interpret this Text another way Obj. 2. How is it credible that Iob in those ancient times and in that dark stare of the Church should know these great Mysteries of Christ's Incarnation and of the Resurrection and Life to come Answ. 1. The mystery of Christ's Incarnation was revealed to 〈◊〉 by that first and famous Promise that the seed of the woman should break the Serpent's head Gen. 3. 15. which being the onely Foundation of all his Hopes for the recovery and salvation of himself and of all his Posterity he would doubtless carefully and 〈◊〉 teach and explain it as need required to those that descended from him 2. That the ancient Patriarchs and Prophets were generally acquainted with these Doctrines is undeniably evident from Heb. 11. and 1 Pet. 1. â—… 10. 11 12. 3 Particularly Abraham from whom Iob is supposed to have dâ—…ded had the Promise made to him that Christ should come out of his Loins Gen. 12. â—… and is said to have seen Christs day and 〈◊〉 to see it John 8. 56. and had his hopes and desires fixed upon a divine and heavenly City and Country Heb. â—…1 10 16. And as 〈◊〉 liveth m knâ—…w and believed these things himself so it is manifest that he â—…aught them to his Children and Servants Gen. 18. 1â—… aâ—…d to his Kiâ—…red and others as he had occasâ—…on And therefore it cannot seem strange that Iob professeth his Faith and hope in these things 〈◊〉 I am a dying man and my hopes are dying but he liveth and that for ever and therefore though i die 〈◊〉 both caâ—… and will make me to live again in due time â—…ugh not in this World yet in the other which is much better and though I am now highly censured and condemned by my Friend and others as a great Dissembler and a secret Sinner whom God's haâ—…d hath found out yet there is a day coming wherein 〈◊〉 Caâ—…se shall be pleaded and my Name and Honour vindicated from all these Reproaches and my Integrity brought to light and that he shall stand n I am falling and dying but he shall stand firm and unmoâ—…able and victorious in full power and authority all which this word stand signifies and therefore he is able to make me to stand in Judgment and to maintain my Cause against all Opposers Or 〈◊〉 â—…all arise as this Verb most commonly signifies i. e. Either 1. he shall exist or be born as this word is oft used as Num. 32. 14 Deut 29. 22. Iudg. 2. 10. 1 Kings 3 12. Matth. 11. 11. And it notes Christ's Incarnation that although as he was God he was now and from all Eternity in being yet he should in due time be made man and be born of a woman Or 2. he shall arise out of the dust which had been more probable if it had been in the Text from or out of as now it is upon the earth or dust for Christ's Resurrection from the dead might be fiâ—…ly mentioned here as the Cause of Iob's Resurrection which followeth ‖ Or at last at the latter day o Either 1. in the days of the Messiah or of the Gospel which are oft called the letter or last days or times as Isa. 2. 2 〈◊〉 â—… 5. 〈◊〉 2. 28. Compared with Acts 2. 17. 1 Tim. 4. 1. and 2 〈◊〉 3. 1. 〈◊〉 1. 1. Or rather 2. at the day of the general Resurrection and Judgment which as those holy Patriarchs well knew and firmly believed was to be at
my House and the Gate Or to the City i. e. the Gate belonging to the City So Iob might live in the Country adjoining to it when I prepared my seat o When I caused the seat of Justice to be set for me By this and divers other Expressions it appears that Iob was a Magistrate or Judge in his Country in the street p i. e. In that void and open place within or near the Gate where the People assembled for the administration of Justice among them 8. The young men saw me and hid themselves q Either out of a profound Reverence to my Person and Dignity or out of a Conscience of their own Guilt or Folly which they supposed I might either understand by Information from others or discover by their countenances or carriages in my presence for which they knew I would reprove them and bring them to shame or other punishment and the aged arose and stood up r Whilest I either passed by them or was present with them See Levit. 19. 3â—… 1 Kings 2. 19. So great a veneration they had for my Person 〈◊〉 regard of that Wisdom and Justice and faithfulness which they discerned in me and in all my proceedings And therefore they judged quite otherwise of me than you now do 9. The Princes refrained talking s Either fearing that I should discern their weakness by their words or desiring to hear my words and sentence which they readily approved of and fully assented to Such an opinion had they of my Wisdom and did not think me such a foolish erroneous and impertinent Person as you fancy or represent me to be and laid their hand on their mouth t In token both of their wonder at Iob's wise Speeches and Sentences and of their resolution to be silent See Iob 21. 5. Prov. 30. 32. 10. †〈◊〉 〈◊〉 was 〈◊〉 The nobles held their peace and their Tongue cleaved to the roof of their mouth u It lay as still as if it had done so and they could not have spoken 11. When the ear heard me then it blessed me x i. e. Pronounced me to be a man blessed of God with eminent Gifts and Graces or heartily prayed for Gods Blessing upon me because of that Wisdom and Integrity which they saw in all my actions and of the satisfaction which I gave to all and the relief which I gave to the oppressed by my righteous and equitable decrees in all causes which were brought before me and when the Eye saw me it gave witness to me y When my appearance gave them occasion to speak of me they gave Testimony to my pious and just and blameless conversation So far was I from being or being thought to be guilty of those crimes wherewith you charge me of which see Ch. 22. 9. 12. Because * 〈◊〉 â—…2 12. 〈◊〉 â—…1 13. I delivered z From his potent oppressour They did not honour me for my great Wealth or Power but for my impartial Justice and pity to the afflicted and courage in maintaining their cause and right against their mighty Adversaries the poor that cried and the fatherless and him that had none to help him a None would own or help them partly because they were poor and unable to recompence them for it and partly because their Enemies were great and likely to crush both them and their helpers Which made Iob's virtue moâ—…e glorious 13. The blessing b Wherewith both he and others for his sake blessed me and begged that God would bless me of him that was ready to perish c To lose his Life or estate by the malice and tyranny of wicked men came upon me and I caused the Widows d Who are the common object of injuries and oppressions because for the most part they are unable either to offend those who molest them or to desend themselves from their Violence heart to sing for joy e For her great and unexpected deliverance 14. * Isa. 59. 17 Eph. 6. 14. 1 Thes. 5. 8. I put on Righteousness and it cloathed me f As a Garment covers the whole Body and is worn continually all the day long so I was constantly just in the whole course of all my administrations publick and private and never put off this Garment out of a partial respect to my self or to the persons of other men as the manner of many Judges is my judgment was as a robe and diadem g My judgments or decrees were so equal and righteous that they never brought shame and reproach upon me but always Honour and great Reputation 15. I was eyes h i. e. Instead of Eyes to instruct and direct and assist to the blind i Either 1. Corporally Or rather 2. Spiritually such as through Ignorance or weakness were apt to mistake and to be seduced or cheated by the craft and Artifices of evil-minded men These I cautioned and advised and led into the right way and feet was I to the lame k i. e. Ready to help him who was unable to help himself 16. I was a father l i. e. Had the care and bowels of a Father to them to the poor and the cause which I knew not m Either 1. Those which were not brought to my knowledge or Tribunal either through neglect or because the injured persons durst not complain I diligently enquired after Or 2. Those which were hard and difficult and possibly were made so by the frauds or arts of the oppressours or their advocates which the poor injured person could not find out I took pains to discover I searched out 17. And I brake †Heb. the jaw-teeth or grinders the jaws n Or the jaw-bones or the grinders the sharpest and strongest Teeth in the Jaw i. e. their power and violence wherewith they used to oppress others It is a Metaphor from Wild-beasts which break their Prey with their Teeth Compare Psalm 38. 57. 4. 58. 6. of the wicked and †Heb. cast pluckt the spoil out of his Teeth o i. e. Forced them to restore what they had violently and unjustly taken away 18. Then I said p i. e. I persuaded my self being thus strongly fortified with the Conscience of my own universal integrity and with the singular favour of God and of all men But although this was sometimes Iob's opinion vet at other times he was subject to fears and expectation of changes as appears from Chap. 3. 25 26. I shall die in my nest q Not a violent or untimely but a natural and peaceable and seasonable death sweetly expiring in my own Bed and Habitation in the midst of my Children and Friends leaving the pretious perfume of a Good-name behind me and a plentiful Inheritance to all my posterity and I shall multiply my days as the sand r Which is innumerable See Gen. 22. 17. 41. 49. 19. My root
live in desert places are furnished with necessary provisions This is justly mentioned as another wonderful work of God or fill †Heb. 〈◊〉 〈◊〉 the appetite of the young Lions 40. When they couch in their dens b When through age and infirmity they cannot range abroad for Prey as the young Lions do but 〈◊〉 〈◊〉 in their Dens as it were expecting their food from God from whom also they receive it and abide in the covert to lie in wait c Watching till some Beast comes that way upon which they may Prey 41. * 〈◊〉 147. 9. 〈◊〉 6. 26. Who provideth for the Raven d Having mentioned the noblest of Brute-creatures he now mentions one of the most contemptible and loathsome to shew the care of God's Providence over all Creatures both great and small Which is more remarkable in Ravens because 1. they devour flesh which it is not easie for them to find 2 they are greedy and eat very much 3. they are generally neglected and forsaken by Mankind 4. their young ones are so soon forsaken by their Dams that if God did not provide for them in a more than ordinary manner they would be starved to death his food when his young ones cry unto God they wander for lack of meat CHAP. XXXIX 1. KNowest thou the time a That thou mayest then go to them and afford them thy help in their hard work when the wild goats of the rock b Which dwell in high and steep Rocks where no Man can come See 1 am 24. 2. Psal. 104. 18. bring forth c Which they do with great difficulty as is implied Psal. 29. 9. and noted by Philosophers wherein they have no assistance from men but onely from God or canst thou mark when the * 〈◊〉 â—…9 9. hinds do calve d When God by his secret instinct directs them to a certain Herb called Seseli which as Naturalists report doth hasten and help forward their Birth 2. Canst thou number the months that they fulfil or knowest thou the time when they bring forth e Dost thou exactly know when they did conceive and when they will bring forth which is more uncertain in these than in other Creatures because there fall out many accidents which cause them to bring forth before their time as thunder Psal. 29. 9. and other like causes of sudden fear which may be many and various in those desert places where they live 3. They bow themselves f Being taught by a Divine instinct to dispose themselves in such a posture as may be fittest for their safe and easie bringing forth they bring forth their young ones g To wit with great pain being almost torn or rent asunder with the Birth as the word signifies or without any of that help which tame Beasts oft have they cast out their sorrows h i. e. Their young ones and their sorrows together Or though which Particle is oft understood they remit or put away their sorrows i. e. Though in stead of cherishing and furthering their sorrows which for their own ease and safety they should do they foolishly hinder them and so increase their own danger yet by God's good Providence to them they are enabled to bring forth as was now said 4. Their young ones are in good liking i Or grow strong or fat notwithstanding their great weakness caused by their hard entrance into the World they grow up with corn k Which they find and feed upon in the Fields they go forth and return not unto them l Or as with Corn i. e. as if they were fed with Corn the Particle as being oft deficient and to be supplied Or in the Field as this word in the Chaldee or Syriak Dialect signifies l Finding sufficient Provisions abroad by the care and conduct of God's Providence 5. Who hath sent out the wild ass free m Who hath given him this disposition that he loves freedom and avoids and hates that subjection which other Creatures quietly and contentedly endure or who hath loosed the bands of the wild ass n Which is not to be understood privatively as if God took off the bands which men had put upon him but Negatively that he keeps him from receiving the bands and submitting to the service of Man Who hath made him so untractable and unmanageable Which is the more strange because home-bred Asses are so tame and tractable 6. * Chap. 24. 5. Whose house I have made the wilderness o Who useth and loveth to dwell in desert Lands Ier. 2. 24. Hosâ—…a 8. 3. 9. and the †Heb. Salt places barren land p Called barren not simply for then he must be starved there but comparatively unmanaged and therefore in a great measure unfruitful Land his dwellings 7. He scorneth q Either 1. he feareth them not when they pursue him because he is swift and can easily escape them Or 2. he values them not nor any provisions or advantages which he may have from them but prefers a vagrant and solitary life in the Wilderness before them Or 3. he disdains to submit himself to them and resolutely maintains his own freedom the multitude of the city r He mentions the City rather than the Countrey partly because there is the greatest Multitude of People to pursue and overtake and subject him and partly because there is the greatest plenty of all things to invite him the Fruits of the Countrey being said up in Cities in greatest abundance neither regardeth s Heb. heareth i. e obeyeth he the crying †Heb. of the Exactour of the driver t Heb. of the Taskmaster or Exactor of Labour i. e. He will not be brought to receive his Yoke nor to do his Drudgery nor to answer to his cries or commands as tame Asses are forced to do 8. The range of the mountain u That which he searcheth out or findeth in the Mountains He prefers that mean provision and hardship with â—…is freedom before the fattest Pastures with servitude Why so weak and harmless a Creature as the wild Ass should be untamable when the most savage Lions and Tigers have been tamed and how there comes to be so vast a difference between the tame and the wild Ass thou canst give no reason but must refer it wholly to my good pleasure to which also thou shouldst upon the same grounds refer all the various methods of my providence and dealings with thee and with other men and not so boldly censure what thou dost not understand is his pasture and he searcheth after every green thing 9. Will the Unicorn z Will he suffer himself to be tied or confined there all Night and to be reserved to the work of the next day as the oxen do Surely no. And if thou canst not rule such a Creature as this much less art thou able to govern the World or to teach me
that Mercy and Comfort which I either have or hope for Heb. of his Mercy But here also there is as appears by Comparing this with v. 17. a Change of the Person as there was in the foregoing Verse shall prevent me t To wit with the Blessings of Goodness as it is more fully expressed Psal. 21. 3. Thou shalt help me and that seasonably before it be too Late and sooner than I expect God shall let * Psal 92. 11. me see my desire u In their Disappointment and overthrow as it follows Which was very desirable to David no less for the publick good than for his own Safety and Happiness upon †Heb. mine Observers mine enemies 11. * See Gen. 4. 14. 15. Slay them not x To wit suddenly or at once lest my people y My Countrey men Or those over whom thou hast appointed me to be Governour in due time forget z Their former Danger and thy glorious Mercy in delivering them and their own Duty to thee for it Hereby it most plainly appears that David in those and the like Imprecations against his Enemies was not moved thereunto by his private Malice or desire of Revenge but by the Respect which he had to God's Honour and the general good of his People scatter them a Heb. make them to Wander As they wandred about the City and Country to do me Mischief v. 6. so let their Punishment be agreeable to their sin let them wander from place to place to wit for Meat as it is expressed v. 15. that they may carry the Tokens of thy Justice and their own Shame to all places where they come by thy power and bring them down b From that Power and Dignity in which thou hast set them which they do so wickedly abuse and from the height of their Carnal Hopes and Confidences of Success against me O LORD our shield 12. For the sin of their mouth and the words of their lips c For their ungodly and injurlous and pernicious Speeches of which he speaks v. 7. and in many other places let them even be taken d As in a snare in order to their Ruin Let thy Judgments overtake them in their pride e For their proud and insolent Speeches against thee v. 7. and for cursing and lying f For their Execrations and lying Reports which they have raised or spread abroad concerning me which they speak g Which they are ready to utter upon all Occasions 13. Consume them h By degrees and after thou hast made them to wander about v. 11 in wrath consume them that they may not be i To wit in the Land of the Living any more As this Phrase is frequently understood whereof divers instances have been given and let them know k Experimentally and to their cost that God ruleth l Over and above them That though Saul be King yet God is his Superior in Power and Authority and all things among us shall be disposed not as it pleaseth Saul which his Parasites are always suggesting to him but as God will and therefore I shall be preserved and in fit time Crowned in spight of all that Saul or his Forces can do against me in Jacob m In the Land and over the People of Israel whose King and Governour he is in a peculiar manner unto n Or and unto The Conjunction and being oft understood as hath been noted before These words may be referred Either 1. To God's Ruling let them know that God Ruleth not onely in Iacob But also to the Ends of the Earth Or 2 To mens knowing let them or let men know even to the Ends of the Earth that God raleth in Iacob Let thy Judgments be so manifest and dreadful in the Destruction of thy wicked Enemies that not onely Israelites but even the remote Nations of the World may see it and acknowledge thy Power and Providence in it the ends of the earth o Either of this Land Or rather of the World The Sence is That by those Eminent and extraordinary Discoveries of thy Power and Wisdom and Justice it may be Evident both to them and to all that hear of it that thou art no Puny or Inferior or Topical God like the God's of Heathens whose Government is confined to a narrow Compass but the high and mighty God and the great Ruler of the whole World Selah 14. And at evening let them return and let them make a noise like a dog and go round about the city p What was their sin and their choise to do with evil Design let it be their Punishment to do it by Constraint and for Meat as it follows v. 15. 15. Let them wander up and down †Heb. to Eat for meat q To get a Lively-hood ‖ Or if they be not satisfied then they will stay all Night and grudg if they be not satisfied r When their Bodies are hungry let their Minds be discontented Or as others render the Words And lodge or be forced to Lodge all Night when they are not satisfied Let them go to their rest with an empty Stomach 16. But I will sing of thy power yea I will sing aloud of thy mercy in the morning for thou hast been my defence and refuge in the day of my trouble 17. Unto thee s i. e. To thy Honour Or rather of or concerning thee as that Particle is sometimes used O my strength will I sing for God is my defence and the God of my mercy PSAL. LX. To the chief musician upon Shushan-eduth a This like the rest seems to be the Name of an Instrument or Song or Tune then well known but now quite unknown and forgotten It may be and is by some rendred The Lilly or Rose of the Testimony or Oracle But why it was so called is a Matter of meer Conjecture and of small importance to us to know ‖ Or a Golden 〈◊〉 Michtam of David to teach b To wit in an Eminent manner Or for the special instruction of God's Church and People in some points of great moment as Concerning the grievous Calamities to which God's Church and People were obnoxious v. 1 2 3. and concerning the certainty of God's Promises and of their Deliverance out of them upon Condition of their Faith and Obedience Which Doctrines were of great moment especially to the Israelites who were and were likely to be Exercised in the same manner and with the same Variety and Vicissitudes of Condition under which their Ancestors had been Or whereas other Songs were to be Learned onely by the Levites or by some of them this possibly was one of them which the People also were to be taught and were to sing upon occasion because of the publick and general Concernment which they all had in the Matter herein contained * 〈◊〉 8. 3. 13. 〈◊〉 18. 3. 〈◊〉
An Old and Proud and insolent and cruel Enemy of Israel will I cast out my shoe f i. e. I will use them like Slaves Either holding forth my Shoes that they may pluck them off or throwing my Shoes at them Either in Anger or Contempt as the manner of many Masters was and is in such Cases Other I will take Possession of them which was done by Trading upon their Land Or I will tread upon their Necks as they did in like Case Ios. 10. 24. But these Notions suit not with this Phrase of casting or throwing the Shoe Philistia ‖ Or Triumph thou over me by an Irony triumph thou because of me g Or over me as thou didst in former years use to Triumph and insult over the poor Israelites It is an ironical Expression signifying that her Triumphs were come to an End 9 Who will bring me h None can do it but God as he declareth in the following Verses into the †Heb. City of strength strong city i i. e. The Cities the singular Number for the plural which is usual Having beaten his Enemies out of the Field and into their strong Cities from whence they hoped to renew the War he desires God's Assistance whereby he may take their strong Holds and so secure himself from further Attempts against him * Psal. 108. 10. who will lead me into Edom k Which was an high and Rocky Country Obad. v. 3 fortified by Nature as well as by Art and therefore not to be invaded and subdued without a divine Hand 10 Wilt not thou O God which * Psal. 44. 9. 108. 11. hadst cast us off and thou O God which didst not go out with our armies l To wit in former times but now hast graciously returned to us He brings to his own and peoples Minds their former Calamities that they may be more thankful for present Mercies and Deliverances 11 Give us help from trouble for vain is the †Heb. Salvation help of man m. 12 Through God * â—… 〈◊〉 19. 23. we shall do valiantly for he it is that shall tread down our enemies n Though I have some Reputation for Valour and Conduct and though my People are very Numerous and now united under me yet all this will avail little or nothing without thy Almighty help PSAL. LXI To the chief musician upon Neginah a Psalm of David The occasion of this Psalm was some great Distress of David's Either by Saul or by Absalom though it might be Composed some time after it was past 1 HEar my cry O God attend unto my prayer 2 From the end of the earth a Or rather of the Land To which David was driven by the Tyranny of his Enemies will I cry unto thee when my heart is overwhelmed lead me to the rock that is higher than I b Convey me into some high and secure Fortress which I could not reach without thy Succour and where mine Enemies cannot come at me He alludes to their Custom of securing themselves in Rocks 1 Sam. 13. 6. c. 3 For thou hast been a shelter for me and a strong tower from the enemy 4 I will abide in thy tabernacle for ever c I shall I doubt not be restored to the Tabernacle from which I am now banished and according to the desire of my Heart worship and enjoy thee there all my days I will ‖ Or make my Refuge trust in the covert of thy wings d In the mean time whilst I am in Danger and Trouble I will cast my self upon thy Protection with full Confidence Selah 5 For thou O God hast heard my vows e My servent Prayers attended with many Vows and Promises as was usual especially in Cases of great Danger or Difficulty Gen. 28. 20. Iudg. 11. 30 31. thou hast given me the heritage of those that fear thy name f Thou hast alloted me my Portion with and amongst them that Fear and Worship thee who are the Excellent ones in whom is all my Delight And upon that Account I must acknowledge it to thy Praise that the Lines are fallen to me in Pleasant places Yea I have a goodly Heritage Psal. 16. 3. 6. Thou hast granted me this singular Mercy to live in God's Land and to enjoy his Presence and Favour and to Worship in his Tabernacle which is the Heritage that I and all that Fear thee prize and desire above all things in the World 6 †Heb. thou shalt add days to the days of the King Thou wilt prolong the kings life g i. e. My Life He calls himself King Either 1. Because he was actually King though Absalom Usurped the Throne Or 2. Because he was designed and anointed to be King and by calling himself King he supports himself under his present straits and declares his Confidence in God's promise of the Kingdom to him Yet we must not think that David did commonly and publickly Call or own himself to be King which had neither been True nor Covenient for his Affairs But this Psalm either was not Composed whilst Saul lived or at least was Penned onely for his private use and Comfort and not Committed to the chief Musician which indeed it could not be till David had the Kingdom and the Inspection of the sacred Musick and service of the Tabernacle and his years h i. e. The years of my Life and Reign †Heb. as Generation and Generation as many generations i As long as if I had a Lease of it for many Ages Thus he speaks Partly because his Kingdom was not like Saul's a matter of one Age expiring with his Life but Established to him and his Heirs for ever and Partly because Christ his Son and Heir should actually and in his own Person possess the Kingdom for ever 7 He shall abide k Or sit to wit in the Throne Ier 13. 13. Living and Ruling as in God's Presence and serving God with his Royal Power and Worshiping him in his Tabernacle before God l for ever O prepare m Or Order or appoint as this Word signifies Ionah 1. 17. and 4. 6. * Pro. 20. 28. mercy and truth n Either 1. The graces of Mercy or Compassion and Truth or Faithfulness which are the great supporters of Thrones Prov. 20. 28. and 29. 14. Or rather 2. Thy Mercy and Truth i. e. The Effects of them Thy Truth in giving me those Mercies which thou hast promised to me and thy Mercy in giving me such further Blessings as I need and thou â—…eest fit to give me which may preserve him 8 So will I sing praise unto thy name for ever that I may daily perform my vows o That so I may pay unto thee those Services and Sacrifices which I vowed to thee when I was in Trouble PSAL. LXII The ARGUMENT This Psalm was made in a time of great Danger
shew of helping yet is not onely unhelpful to a Man for chewing his Meat but also troublesome and painful and as a Foot out of Joynt doth not help but hinder and pain him that attempts to walk upon it 20 As he that taketh away a garment in cold weather y When it is most seasonable and necessary and as vinegar upon nitre z Which dissolves the Nitre and makes it useless and ineffectual so is he a He is no less absurd and impertinent that singeth songs to an heavy heart b Whose grief is not relieved but increased by it as common experience sheweth and divers learned Authors have observed 21 * 〈◊〉 23. 4. 〈◊〉 5. 44. 〈◊〉 12. 20. If thine enemy be hungry give him Bread c By Bread and Water he understands all things necessary for his subsistence to eat and if he be thirsty give him water to drink 22 For d Understand in so doing which words are expressed Rom 12. 20. where this Text is quoted thou shalt heap * 〈◊〉 11. 6. 〈◊〉 10. coals of fire upon his head c Either 1. in a bad sense Thou shalt hereby aggravate his sin and occasion a more speedy and grievous vengeance from God which like fire from Heaven shall fall upon his Head and consume him Not that he persuades him to do a kindness with an evil intent with an expectation or desire or design of bringing God's wrath upon him but onely he foretels what would happen and dissuades him from taking vengeance and provokes him to kindness instead of it because vengeance is God's peculiar work which he will certainly inflict upon such Persons which argument is used to that very purpose by St. Paul Rom. 12. 19. Or 2. in a good sense Thou shalt melt him into repentance and inflame him with love and kindness to thee for so unexpected and undeserved a favour he shall be as neartily grieved and tormented with the Thoughts of his vile and wicked carriage to thee as a Man would â—…e that had burning Coals of Fire heaped upon his Head But if these Coals of Fire do not melt him but still he hardens his Heart against thee they will consume him Thus either by the one or by the other way thou shall be secured and deliverd from him The Metaphor may seem to be taken from Founders who melt the hardest Metals by heaping Coals of Fire upon them And the Head may be here mentioned rather than any other part because in Scripture Phrase both Blessings and Curses are said to fall upon mens Heads i. e. upon them heads being frequently put for Persons and the LORD shall reward thee f Thy charity to him shall be fully recompensed to thee if not by him yet by God which is far better 23 * 〈◊〉 37. 22. ‖ 〈◊〉 〈◊〉 northâ—… bringeth 〈◊〉 so 〈◊〉 backâ—… tongue 〈◊〉 counâ—… The North-wind driveth away rain so doth an angry countenance g In the hearer who by his countenance sheweth his dislike of such Persons and practices a backbiting tongue h Heb. a secret Tongue which privily slandereth his Neighbour as it is expressed Psal. 101. 5. and as the manner of Back-biters is But this Verse is otherwise rendred in the Margent and by diverse others The North Wind bringeth forth as this Verb properly and most frequently signifies and as it is rendred by all the Ancient Interpreters and by many others Rain which it doth in Iudea because the Sea lies Norward as well as Westward from it as also in Africa as Aristotle observes though it drive away Rain in Countries of another situation so doth a backbiting Tongue cause an angry Countenance it causeth much anger and mischief both to the Person slandered and to the slanderer and to other Persons who may be concerned with or for either of them as is manifest from common experience 24 * 〈◊〉 19. 13. 〈◊〉 8. 19. It is better to dwell in a corner of the house top than with a brawling woman and in a wide house 25 As cold waters to a thirsty soul so is good news from a far countrey i Because it comes thither more rarely and difficultly after it hath been long expected and earnestly desired all which circumstances make it more acceptable 26 A righteous man falling down k Either 1. into sin So the sense is When a just Man is either allured or terrified into any sinful practice before wicked men or into any base and servile compliance with their Lusts he who by his excellent counsels was like a Fountain or well of life as his Mouth is called Prov. 10. 11. sending forth refreshing streams for the benefit of many is now corrupted and rendered unserviceable Or rather 2. into misery of which kind of falling this word is constantly used and never to my remembrance of falling into sin And so the sense is this When righteous men are oppressed and devoured by the wicked the state of that Commonwealth is as deplorable as if the publick Fountains from whence all the People fetch their Water were corrupted and it is a sign that the Fountains of Justice are poisoned before the wicked is as a troubled fountain and a corrupt spring 27 * It is not good l To wit for the health of the Body to eat much honey so for men m Which words are easily understood both out of the foregoing clause where the Honey is supposed to be eaten by men and out of the following words which are evidently meant of them Vers. 16. to search their own glory n Industriously to seek for honour and applause from men is not glory o Is not onely sinful but shameful also and a sign of a vain and mean spirit The Negative Particle not is here understood out of the former part of the Verse as it is Psal. 1. 5. 9. 18. 28 * Ch. 16. 32. He that hath no rule over his own spirit p Over his passions and especially his anger which is signified by this word Prov. 16. 2. Eccles. 10. 4. is like a city that is broken down and without walls q Exposeth himself to manifold dangers and mischiefs CHAP. XXVI 1 AS snow in summer and as rain in harvest a Unbecoming and unseasonable so honour is not seemly for a fool b Because he neither deserves it nor knows how to use it but his folly is both increased and publickly manifested by it 2 As the bird by wandring c From place to place by its perpetual restlesness it secures it self from the Fowler that he cannot shoot at it nor spread his Net over it as the swallow by flying so the curse causless shall not come d. f To wit upon the innocent Person but he shall escape from it like a Bird c. 3 * Ps. 32. 9. Ch. 10. 13 A whip for the horse a bridle e Which was
of sin a seed of evil-doers n The Children of wicked Parents whose guilt they inherit and whose evil Example they follow children that are corrupters o Heb. that corrupt to wit themselves or their ways or others by their counsel and example Or that destroy themselves and their land by their wickedness they have forsaken the LORD p Not in profession but in practice and reality neglecting or corrupting his Worship refusing his yoke and conduct they have provoked the holy One of Israel unto anger q They have lived as if it were their great design and business to provoke him they are †Heb. alienated Or separated Psal. 58. 3. gone away backward r Instead of proceeding forward and growing in grace which was their duty they are all faln from their former professions and grown worse and worse and have impudently turned their backs upon me 5 Why should ye be stricken any more s It is to no purpose to seek to reclaim you by one Chastisement after another and therefore I will utterly forsake and destroy you at once ye will †Heb. increase revolt revolt more and more t I see you are incorrigible and turn even your afflictions into sin the whole head is sick and the whole heart faint u Your disease is mortal as being in the most noble and vital parts the very head and heart of the body politick from whence the plague is derived to all the other Members as it follows And this is to be understood either 1. Of their sins or rather 2. Of their miseries Which best suits 1. with the foregoing words this being added as a reason why it was in vain to strike them any more or to expect any amendment that way because he had stricken them already and that very terribly even in their head and heart whose wounds are most dangerous and yet they were not at all better for it 2. With vers 7 8. where this Metaphor is so explained 6 From the sole of the foot even unto the head there is no soundness in it x You have been all of you punished from the highest to the lowest from the worst to the best but wounds and bruises and putrifying sores they have not been closed neither bound up neither mollified with ‖ Or Oil. ointment y I have suffered you to lie under your maladies for a time without applying any remedies to try whether the length and continuance of your affliction might not work that cure which the strength of it could not do but all in vain 7 * Deut. 28. 51 52. Chap. 5. 5. Your countrey is desolate your cities are burnt with fire your land strangers devour it z All this and what follows was verified in the days of King Ahaz 2 Chron. 28. in whose time and upon which occasion this Prophesie seems to have been delivered as more exactly agreeing with that time than with any other If any object That this being the first of his Prophecies must rather belong to the days of Uzziah they must take notice and it is agreed by Interpreters and is undeniably true that the Prophecies of Isaiah as also of the other Prophets are not set down in the same order in which they were delivered but oftentimes the latter are put before the former in your presence a Which your eyes shall see to torment you when there is no power in your hands to deliver you and it is desolate †Heb. as the overthrow of strangers as overthrown by strangers b Heb. As the overthrow of strangers i. e. which strangers bring upon a land which is not theirs nor likely to continue in their hands and therefore they spare no persons that come in their way and they spoil and destroy all things which is not usually done in wars between persons of the same or of a neighbour nation 8 And the daughter of Zion c i. e. Zion or Ierusalem for these two names are promiscuously used of the same place The name of daughter being frequently given to cities or countries Thus the daughter of Babylon is put for Babylon it self Psal. 137. 8. Isa. 47. 1. In the same sence we read of the daughter of Tyre Psal. 45. 12. and of Zidon Isa. 23. 12. and of Egypt Ier. 46. 11 24. and of Edom Lam. 4. 21. is left as a cottage in a vineyard as a lodg in a garden of cucumbers d Is left solitary all the neighbouring villages and country round about it being laid waste as a besieged city 9 * Lam. 3. 22. Rom. 9. 29. Except the LORD of hosts had left unto us a very small remnant e If God by his Infinite Power and Goodness had not restrained our enemies and reserved some of us we should have been as * Gen. 19. 24. Sodom and we should have been like unto Gomorrah f The whole nation and race of us had been utterly cut off as the people of Sodom and Gomorrah were So great was the rage and power of our enemies and so utterly unable we were to deliver our selves 10 Hear the word of the LORD g I speak not my own fancies or passions but the message of your Lord and governour to whom you owe all reverence and obedience ye rulers of Sodom h So called for their resemblance of them in wickedness Comp. Deut. 32. 32. Ezek 16. 46 48. give ear unto the law i Or Doctrine as this word is commonly used the message which I am now to deliver to you from God your great Law-giver which ought to have the force of a Law with you of our God ye people of Gomorrah 11 To what purpose k They are vain and useless being neither accepted by me nor beneficial to you is the multitude of your * Psal. 50. 8 9. 51. 16. Prov. 15. 8. 21. 27. Chap. 66. 3. Jer. 6. 20. Amos 5. 21 22. Mic. 6. 7. sacrifices unto me l Who am a Spirit and therefore cannot be satisfied with such carnal Oblations but expect to be worshipped in spirit and truth and to have your Hearts and Lives as well as your Bodies and Sacrifices presented unto me saith the LORD I am full of the burnt-offerings m I am glutted with them and therefore loath them of rams and the fat of fed beasts and I delight not in the blood n He mentions the fat and blood because these were in a peculiar manner reserved for God Levit. 3. 15 16 17. 11. to intimate that even the best of their Sacrifices were rejected by him of bullocks or of lambs or of †Heb. great he-goats he-goats 12 When ye come †Heb. to be seen to appear before me o Upon the three Solemn Feasts Exod. 23. 17. 34. 23. or upon other occasioâ—… who hath required this at your hands p To wit in this manner
not in general to his Prophetical Office but to the delivery of this special Message and I dwell in the midst of a people of unclean lips u I am an unclean Branch of an unclean Tree and besides my own Uncleanness I have both by my Omissions and Commissions involved my self in the guilt of their Sins and therefore may justly fear to partake with them in their Plagues for mine eyes have seen the king the LORD of hosts x The sight of this glorious and holy God gives me cause to fear that he is come to Judgment against me together with others Whilst Sinners are secure and presumptuous the holiest Persons have ever been filled with great Reverence and oft times with Doubts and Fears at any extraordinary Manifestation of God's Presence See Gen. 16 13. 17. 3. Iudg. 13. 23. 6 Then flew one of the Seraphims unto me y By Gods Command †Heb. and in his hand a live coal having a live coal z Both a Token and an Instrument of Purification as the next Verse explains it in his hand which he had taken with the tongs from off the altar a Of Burnt-offering which stood in the Court of the Priests near the Porch and which had always Coals of Fire upon it Levit. 6. 12 13. Hence he took it to shew that Men are to expect Purification and Expiation of Sin onely by such means as God hath appointed and particularly by Christ whom that Altar did manifestly represent Heb. 13. 10. 7 And he †Heb. caused it to touch laid it upon my mouth b Sleightly so as onely to touch my Lips and not to burn them which God could easily effect and said Lo this hath touched thy lips and thine iniquity is taken away and thy sin †Heb. attoned or expiated purged c This is a Sign that I have pardoned and purged the Uncleanness of thy Lips and do own and accept thee as a fit Minister for my Service 8 Also I heard the voice of the Lord saying Whom shall I send and who will go for * Gen. 1. 26. us d To deliver the following Message The change of the Number I and us is very remarkable and both â—…ing meant of one and the same Lord do sufficiently intimate a Plurality of Persons in the Godhead Then said I †Heb. behold me Here am I send me e God's last and great Favour to him did both encourage and oblige him to be forward in God's Service 9 And he said Go and tell this people f Not my people for I disown them as they have rejected me * Mat. 13. 14. Mar. 4. 12. Luk. 8. 10. Joh. 12. 40. Act. 28. 26. Rom. 11. 8. Hear ye ‖ Or without ceasing c. †Heb. Hear ye in hearing c. indeed but understand not and †Heb. in seeing see ye indeed but perceive not g The Hebrew Words are Imperative yet they are not to be taken as a Command what the People ought to do but onely as a Signification and Prediction what by their own Wickedness and by God's just Judgment they did and would do as is manifest by Mat. 13. 14. Act. 28. 26. where they are so rendred And Imperative Words among the Hebrews are frequently put for the future as is well known to the Learned The sence is Because you have so long heard my Words and seen my Works to no purpose and have hardned your Hearts and will not learn â—…or reform I will punish you in your own kind your Sin shall be your Punishment I will still continue my Word and Works to you not in Mercy and for your Good but to aggravate your Sin and Condemnation for I will blind your Minds and withdraw my Spirit so that you shall be as unable as now you are unwilling to understand or perceive any thing that may do you good 10 Make the heart of this people fat h i. e. Stupid and senseless For the Fat which is in the Body is without sense and Fatness in the Heart makes it dull and heavy Thus this Phrase is used Psal. 119. 70. And this seems best to agree with the following Words This making of their Hearts fat is here ascribed to the Prophet as it is ascribed to God in the repetition of this Prophecy Ioh. 12. 40. because God inflicted this Judgment upon them by the Ministry of the Prophet partly by way of Prediction foretelling that this would be the effect of his Preaching and partly by way of Judicial Operation withdrawing the Light and Help of his Spirit and giving them up to the Power and Arts of Satan and to their own Mistakes and Lusts whereby they are easily and commonly led to turn God's Word as they do other things into Occasions of Sin and make their ears heavy i Make them dull of hearing as Isa. 59 1. Zech. 7. 11. as sometimes the Ears are made by an excessive Noise and shut their eyes k Heb. dawb their eyes as the Word is used also Isa. 44. 18. * Jer. 5. 21. lest they see l That they may not be able as before they were not willing to see with their eyes and hear with their ears and understand with their heart and convert m Turn from their sinful Practices unto God and be healed n Of Sin which is the Disease of the Soul by Remission and Sanctification and of all the deadly Effects of Sin 11 Then said I Lord how long o An abrupt Speech arising from the Prophets great Passion and Astonishment How long shall this dreadful Judgment last And he answered Until the cities be wasted without inhabitant and the houses without man and the land be †Heb. desolate with desolation utterly desolate p Until this land be totally destroyed first by the Babylonians and afterward by the Romans 12 And the LORD have removed men far away q Hath caused this People to be carried away Captive into far Countries and there be a great forsaking in the midst of the land r Till Houses and Lands be generally forsaken of their Owners either because fled away from the Sword into strange Lands or because they went into Captivity 13 But yet in it shall be a tenth s A small Remnant reserved that Number being put indefinitely as is very usual ‖ Or when it is returned and hath been broused and it shall return t To wit out of the Babylonish Captivity into their own Land and shall be eaten u That Remnant shall be devoured and destroyed a second time by the Kings of Syria and afterwards more effectually by the Romans as a teil-tree and as an oak x Or Yet as c. Or Nevertheless aâ—… c. such Particles being frequently understood in the Hebrew as hath been noted again and again So the Sence of the following Words of the Verse
Devastation they â—…ght now enter there and feed at pleasure as the next 〈◊〉 imply Or they may be rendred thus as they are by a late Learned Interpreter That there might not come 〈◊〉 c. which is mentioned as the Reason why they were digged and dressed that they might be freed from Briers and Thorns And so there is onely a defect of the Hebrew Particle asher which is frequent and that not onely as it signifies which but as it is taken finally for that as Isa. 5. 11. 10. 2. and elsewhere * Chap. 32. 20. but it shall g Or even as this Particle is oft rendred there shall be to wit a place which Word is understood 2 Sam. 7. 1. 1 Kings 18. 12. Or the Words may be thus rendred And all hills that shall be digged and thorns even they or each of them shall be the Singular being taken collectively as is very usual be for the sending forth of oxen and for the treading of lesser cattel h All sorts of Cattel may fairly enter and feed there the Fences being broken down and the Owners generally slain or carried into Captivity CHAP. VIII MOreover the Lord said unto me Take thee a great roll a Or A great volume because the Prophecy to be written in it was large and God would have it written in very large and legible Characters and write in it with a mans pen b With such a Pen as Writers use Psal. 41. 6. Ier. 8. 6. that so all may read and understand it concerning †Heb in making speed to the spoil he hasteneth the prey or make speed c. Maher-shalal-hash-baz c Concerning that thing which is signified by the Name of thy Child which is here mentioned by way of anticipation as not being given him till v. 3. i. e. concerning that which God is making haste to do the giving up the Kingdoms of Syria and Israel for a Prey to the Assyrian as this Name is explained v. 4. 2 And I took unto me faithful witnesses to record d Persons of unquestionable Reputation who should â—…ear witness that the following Name and Prophecy was written and published by me according to God's Command * 2 Kings 1â—… 10. Uriah the priest and Zechariah the son of Jeberechiah 3 And I †Heb. approached unto went unto e Heb. I came near to her A modest Expression of the Conjugal Act. the prophetess f So called partly as she was the Prophets Wife Wives being frequently denominated from their Husbands Titles as the Wives of Mayor or Doctor c. are commonly called Mayoress Doctoress c. and partly because she did concur with the Prophet to the Procreation of this Prophetical Child and she conceived and bare a son then said the LORD to me Call his name Maher-shalal-hash-baz 4 For before the child shall have knowledge to cry My father and my mother g To speak and to know his Parents which is within the space of two years And this agrees with the other Prophecy Isa. 7. 16. Before the child shall know to refuse the evil and chuse the good which requires a longer time than to distinguish his Parents from Strangers which suits well to Shear-jashub who being born some years before this was capable of that further degree of Knowledge as soon as this was capable of the lower degree ‖ Or he that is before the king of Assyria shall take away the riches c. * 2 Kings 16. 9. the riches of Damascus and the spoil of Samaria shall be taken away h The Kingdoms of Syria and Israel here signified by their two Capital Cities shall be stripped of their Wealth and Power as they were by Tiglath-Pileser within the time here limited 2 Kings 15. 29. before the king of Assyria i In his Presence and by himself and his Forces For in Scripture-use that is said to be before a man which is in or is put into a mans power as Gen. 13. 9. 20. 15. c. and men are said to be smitten before their enemies when they are smitten by them as Numb 14. 42. Deut. 1. 42. Iudg. 20. 39. and oft elsewhere Others refer this Phrase to the ancient Custom of Conquerors of sending or carrying their Spoils before them into their own Country 5 The LORD spake also unto me again saying 6 For as much as this people k Either 1. the People of Iudah which are suppos'd to have grown weary of their present Government and out of distrust of God's Protection designed to revolt from God and from the House of David and to put themselves under the Power and Protection of the Kings of Syria and Israel But there are no Footsteps of any such Design or Practice of that People And the following Clause of rejoycing in Rezin c. cannot with any colour be ascribed to the Iews whom at this time they sought to destroy or rather 2. the People of Israel of whom he last spake v. 4. and who are the chief Subject of this whole Prophecy contained in this and the foregoing Chapter and who did rejoyce not onely in their own King Pekah but also in the Assistance of so powerful an Allie as Rezin was ‖ Or despiseth refuseth l Or rather despiseth as the Word properly and most frequently signifies the waters of Shiloah m That small and contemptible River or Brook which ran by that City which is here secretly opposed to the great Rivers of Tigâ—…s and Euphrates by which the Assyrian Empire was fortified Hereby he understaâ—… the Munitions and Strength of the Iews which their Enemies derided and contemned that go softly n Gently as little Rivers do and rejoyce in Rezin and Remaliahs son 7 Now therefore o Because they despise the Opposition which they have from Siloah and Ierusalem they shall have a more potent Enemy behold the LORD bringeth up upon them p Upon Israel See on the foregoing Verse the waters of the river q Of Euphrates oft called the river for its eminent greatness Whereby he understands the Assyrian Forces as the next Words explain the Metaphor strong and many even the king of Assyia and all his glory r His numerous and puissant Army in which he gloried See Isa. 10. 8. and he shall come up over all his chanels s This great River shall overflow its own proper Channels The meaning is This great Monarch shall enlarge his Dominions and add the Lands of Syria and Israel to them Some render the Words he shall come up with all his channels or streams for the Hebrew Particle al sometimes signifies with as Iob 38. 32. But it seems hard to understand the same Particle one way in this Clause and another in the last Clause Besides the last Clause favours the former Interpretation the same thing being repeated in it as is usual in the Sacred Writings Or this
thereof that ‖ Or did not let his prisoners loose homeward opened not the house of his prisoners * Whereby he signifies both his irresistible Power and his continued Cruelty He neither was willing to give them any Liberty or Ease nor could any force him to do it 18 All the kings of the nations even all of them i Other Kings most commonly do as the Word all is frequently used lie in glory every one in his own house k Are buried in their own Sepulchres having stately Monuments erected to their Honour and Memory 19 But thou art cast out of thy grave l Or cast from thy grave or burying-place Which very probably hapned to Belshazzar who was slain in the Night Dan. 5. 30. when his People had neither opportunity nor heart to bestow an honourable Interment upon him and the Conquerours would not suffer them to do it like an abominable branch m Like an useless and rotten Twig of a Tree which he that pruneth the Trees cutteth off and casteth away with abhorrency and suffers to lie rotting more and more upon the Ground Or like a degenerate Plant of a noble Vine which is abominable and as the raiment n Which being cut and mangled and besmeared with Mire and defiled with Blood was cast away with contempt and abominated as an unclean thing as it was in divers respects in that Age and State of the Church of those that are slain thrust through with a sword that go down to the stones of the pit o Which Persons being slain they together with their Garments are cast into some Pit He saith to the stones of the pit either because such Bodies are commonly thrown into the next Pits and Pits were frequently made by digging Stones out of their Quarries or because there usually are a great number of Stones in the bottoms of Pits either naturally or being cast in thither upon divers occasions and when dead Bodies are cast in thither men use to throw an heap of Stones upon them as a carcase trodden under feet p Neglected like such a Carcass Or this might literally happen to Belshazzar's dead Body through Military Fury and Contempt or from other Causes 20 Thou shalt not be joyned with them q Not in place for so the Kings of several Nations did not use to be joyned in the same Sepulchre but in Condition not be buried as they are in burial because thou hast destroyed thy land and slain thy people r Thou hast exercised great Tyranny and Cruelty not onely to thine Enemies but even to thine own Subjects Which it is more than probable Belshazzar did and it is certain that his Parents and Predecessors had done whose Sins contributed together with his to bring down God's Judgments upon that Empire * Iob. 18. 19. Psal. 21 10. 37. 28. 109. 13. the seed of evil doers s Such as Belshazzar was being descended from that Nebuchadnezzar who had made such horrid Slaughters and Devastations in the World meerly to gratifie his own unsatiable Lusts and who had been so impious towards God and his Temple and so bloody towards his Church and People shall never be renowned t Or shall not be renowned for ever Although I have long born with thee and thy Family and suffered them to get a great Name in the World yet I will now put a period to the Renown of thy Family and Empire 21 Prepare slaughter for his children u O ye Medes and Persians cut off all the Branches of the Royal Family of Babylon * Exod. 20. 5. Mat. 2â—… â—…5 for the iniquity of their fathers x In the Guilt whereof the Children are justly involved partly because of that Community of Nature and Interest which is between Parents and Children which makes them for the most part bear a share with them as in their Rewards and Advantages so also in their Punishments and Miseries and partly because they justified their Sins by their Impenitency and Imitation of their wicked Example that they do not rise y i. e. Not recover their former Splendour and Power nor possess the land nor fill the face of the world with cities z Erected by them either as Instruments of Tyranny to keep the Country round about them in Slavery or as Monuments of their Power and Riches as Babylon was Dan. 4. 30. 22 For I will rise up against them saith the LORD of hosts and cut off from Babylon the name and remnant a The Remembrance of those that are dead and the Persons of those who yet survive and son and nephew saith the LORD 23 * Ch. 34. 11. Zeph. 2. 14. I will also make it a possession for the bittern b A great Water-fowl which thrusting its Bill into some broken Reed or other hollow thing makes a great noise which also delights in solitary places as also in Waterish Grounds such as those were about Babylon Others render the Word Hedg-hog or Porâ—…upine But this being not considerable in it self nor at all necessary for the clearing of the Text I shall not trouble the English Reader with any Discourse about it And the Learned may consult my Latin Synopsis and pools of water c The Ground about Babylon was of it self very moist and waterish because of the great River Euphrates running by it which was kept from overflowing the Country with great Charge and Labour which being neglected as it must needs be when the City was destroyed and dispeopled it was easily turned into Pools of Water and I will sweep it with the besom of destruction saith the Lord of hosts 24 The LORD of hosts hath sworn saying Surely as I have thought so shall it come pass and as I have purposed so shall it stand d I will not repent of this Threatning as I did of that against Nineveh Ionah 3. 4 10. And this solemn Oath is added to confirm the Faith of God's People because otherwise the Destruction of this vast and mighty Empire might seem incredible But it is to be diligently observed that this Verse doth not onely concern this present Prophecy of Babylon's Destruction by the Medes and Persians but is also to be extended unto the foregoing Prophecy concerning the Overthrow of Sennacherib and the Assyrian Host ch 10. as appears by the next Verse where the sum of that Prophecy is repeated Nor is this any Digression but very pertinent to the main Design and Business of this Chapter inasmuch as the Overthrow of that great Assyrian Host and of the Deliverance of God's People at that time was a Pledge of the certain Accomplishment of that future Destruction of the City and Empire of Babylon and of their Deliverance out of that Captivity 25 * Nah. 1. 11 12 13. That I will break the Assyrian e Sennacherih and his Assyrian Army in my land f In 〈◊〉 which is my Land
withered away the grass faileth there is no green thing b By the just and special Judgment of God Thus God and Man conspire together to destroy them 7 Therefore the abundance they have gotten and that which they have laid up shall they c To wit their Enemies which is plainly implied carry to the ‖ Or valley of the Arabians brook of the willows d Unto some Brook or River having great numbers of Willows growing by it by which they might convey them to some eminent and strong City built upon the same River Possibly he means some such River which â—…an into Euphrates and so gave them opportunity of carrying their Spoils by Water unto Babylon Though the Words may be rendred into the vally of the Arabians whither the Spoils might be first carried in order to their Transportation into Assyria or Chaldaea for part of Arabia lay between Moab and those Countries But the former Translation seems better because these very Words are so rendred Levit. 23. 40. 8 For the cry is gone round about the borders of Moab the howling thereof unto Eglaim and the howling thereof unto Beer-elim e Their Cry fills all the Parts of the Country 9 For the waters of Dimon f This seems to be the same place with Dibon mentioned v. 2. here called Dimon for the great bloodshed in it as it here follows such changes of a Letter being not unusual in Proper Names as in Merodach for Berodach Isa. 39. 1. shall be full of Blood for I will bring †Heb. additiâ—…s more g Either 1. more than upon other parts of the Country that being one of their High-places v. 2. or rather 2. more than hath been already mentioned upon Dimon lions upon him that escapeth of Moab h God shall send Lions to find out those who escape the Fury of Men. and upon the remnant of the land CHAP. XVI SEnd ye the lamb ‖ Or of the ruâ—… to the ruler of the land a The Prophet continues his Prophecy against Moab in this Chapter and here turneth his Speech to them and gives them Counsel what to do to prevent if possible the threatned Desolation In these first Words he adviseth them to the Practice either 1. of Justice Pay that Tribute of Lambs and Goats which you obliged your selves to pay unto David and to his Posterity 2 Sam. 8. 2. and pay it not unto Israel as you have done 2 Kings 3. 4. but unto the King of Iudah who is the rightful Heir of David and King of the Land Or 2. of Piety Send a lamb for a Sacrifice unto God who is the Ruler of the land to wit of your Land no less than of ours or of the earth as the Word is commonly rendred who is the God of the whole earth as he is called Isa. 54. 5. the God of all the kingdoms of the earth Isa. 37. 16. Make your Peace with God by Sacrifice for all your Injuries done to him and to his People These Words may be understood Ironically and the Design of them may be to represent their miserable and desperate Condition as if he had said You have tried all other ways and sought to your Idols ch 15. 2. and all in vain now seek to the God of Israel who alone can help you But alas he is highly incensed against you and coming to destroy you But this seems rather to be serious Advice by comparing these Words with v. 3 4. from ‖ Or Petra †Heb. a rock Sela b An eminent City of Moab seated upon a Rock which is here named either because the King and his Court at this time resided there or for some other Reason then evident though now unknown to the wilderness c To the Wilderness of Moab of which we read Numb 21. 11. Deut. 2. 8. and so onward to Zion as it follows Or this may be added as a Description of the Place called Sela. Hence some render the Words Sela of the wilderness and others Sela which lieth or looketh towards the wilderness And this Limitation might be the more necessary to distinguish this from other Places of Moab called by the same name which signifying a rock might be common to several Places in that Rocky Country unto the mount of the daughter of Zion d Unto the Temple upon Mount Zion 2 For e Or Otherwise as this Particle is sometimes used if you do not follow my advice it shall be that as a wandring bird ‖ Or a nest forsaken cast out of the nest f Which knows not whither to go nor what to do so the daughters of Moab shall be at the fords of Arnon g Which was the Border of the Land of Moab where they were either being carried that way into Captivity or rather with design to flee out of their own Land although they knew not whither as the foregoing Metaphor sheweth 3 †Heb. Bring Take counsel h Consider seriously among your selves what course to take to prevent your utter Ruine execute judgment i Do those things which are just and right as to all men so particularly to my People to whom you have been most unrighteous and unmerciful make thy shadow as the night k Or as the shadow of the night large and dark as the Shadow of the Earth is in the Night-season The meaning is Conceal and protect my People in the time of their Distress and Danger as this Metaphor is explained in the rest of this and in the following Verse in the midst of noon-day hide the out-casts l Mine outcasts as it follows v. 4. those of my People which are driven out of their own Land bewray not him that wandreth m Unto their Enemies as thou hast treacherously done in former times 4 Let mine out-casts n Whom though I have forsaken and sorely chastened yet I do and still will own for my People and I do observe and will requite both the Kindnesses and the Injuries done to them dwell with thee Moab be thou a covert to them from the face of the spoiler for the †Heb. wringer extortioner is at an end o Shall shortly be destroyed and my People shall ere long be restored and then thou wilt not lose the Fruit of thy Kindness The Present Tense is put for the Future as it is usually in Prophecies the spoiler ceaseth †Heb. the treaders down the oppressours are consumed out of the land 5 And in mercy p By my Mercy Though they have sinned and I am now punishing their Sins yet I will deliver them for my own Mercies sake * Dan. 7. 14. 27. Mic. 4. 7. Luk. 1. 33. shall the throne q The Kingdom of Iudah Therefore for thine own sake shew them Kindness in this day of their distress for they will be capable of requiting thee be ‖ Or prepared established and
venerable though Apocryphal Writer 1 〈◊〉 1. 1. 8. 5. But this Place is otherwise rendred both by ancient and later Interpreters which seems to be more natural and easie and no less agreeable to the Hebrew Text either thus that she is laid waste so that there is no house nor entring or coming in to wit for Traffick from the land of Chittim is made known to them to wit to the Ships or Merchants that used to resort thither for Traffick or rather thus for it is laid waste so that there is no house not any Houses left for the Citizens to dwell in nor entring or coming in to wit of Merchants from the land of Chittim she to wit her People is removed or gone into captivity as this Word properly signifies and is rendred Isa. 38. 12. And for the last Hebrew Word lamo which is rendred to them which is the onely Objection against this Interpretation it is onely added as an Elegancie of the Hebrew Language and hath no further Signification as it is also Psal. 58. 7. and as the Particle lo which signifies the same thing and such other Pronouns are frequently redundant and insignificant in the Hebrew Text as hath been oft observed by Grammarians and Interpreters He mentions the land of Chittim because this was an eminent Place for Shipping and Trading as is manifest from Numb 24. 24. Ezek. 27. 6. Dan. 11. 30. and therefore doubtless had great Dealings and Commerce with Tyre and may here be put Synechdochically for all other Countries which Traded with her It is not necessary for the understanding of this Text to 〈◊〉 what Chittim is whether it was Italy or Greece or the Islands in those Parts it is sufficient to know that it was a Seafaring Place in the Midland Sea and so much startled and concerned in the Destruction of Tyre 2 Be †Heb. silent still g Heb. Be silent as one confounded and not knowing what to say or as Mourners use to be Iob 2. 8 13. Isa. 47. 5. boast no more of thy Wealth and Power as thou usedst to do ye inhabitants of the isle h Heb. of Tyrus which now was an Island Ezek. 27. 3. 28. 2. till Alexander joined it to the Continent as Pliny reports Although the Title of Islands is oft given by the Hebrews to Places bordering upon the Sea thou whom the merchants of Zidon i An eminent City of Palestina nigh unto Tyre much concerned with her and for her that pass over the sea k That are a Seafaring People have replenished l With Mariners Ezek. 27. 8. and Commodities 3 And by great waters m By the Sea which is very fitly called the great waters Psal. 107. 23. understand cometh or is brought to her the seed of Sihor n The Corn of Egypt wherewith Egypt abounded and furnished divers other Parts of the World whence it was called the Granary of the Roman Empire which also was easily conveyed by Sea from Egypt to Tyre and thence to divers other Countries This is called seed here as also Hag. 2. 19. and elsewhere by an usual Metonymy and the seed of Sihor because it grew up the more abundantly because of the Overflow of the River as all sorts of Authors have noted For Sihor is nothing else but Nilus as appears from Ier. 2. 18. which is called Sihor as by the Greeks it was called Melas from its black Colour And this and no other River seems to be that Sihor which is so oft mentioned as one of the Bounds of the Land of Canaan as Numb 34. 5. c. because that Land at least in that extent which God allotted and gave it to the Israelites though they through neglect or cowardise might not actually possess it did reach to one of the Branches of that River And indeed if Sihor be not Nilus that great and neighbouring River is not named in all the Scripture which seems very improbable the harvest of the river o This Clause explains the former that plentiful Harvest of Corn which comes from the Influence and Inundation of Nilus which is emphatically called the river as here so also Exod. 1. 22. Isa. 19. 5. Ezek. 29. 3 9. as Euphrates is in other Texts of Scripture is her revenue p Is as easily procured and plentifully enjoyed by her as if it grew in her own Territories and she is a mart of nations q A Place to which all Nations resort for Traffick 4 Be thou ashamed O Zidon r For Zidon was a great City near Tyre and strongly united to her by Commerce and League and called by some the Mother of Tyre which they say was built and first inhabited by a Colony of the Sidonians and therefore she must needs be greatly concerned in the Destruction of Tyrus for the sea s That part of the Sea in which Tyrus was and from which Ships and Men were sent into all Countries hath spoken even the strength of the sea t This is added to explain what he meant by the sea even Tyrus who might be called the strength of the Sea either actively because it defended that part of the Sea from Pyracies and Injuries or passively because it was defended and strengthened by the Sea which encompassed it And this Title is here given to Tyrus to shew what great cause of Confusion and Fear Sidon had from this Example which for Strength was much inferiour to Tyrus saying I travel not nor bring forth children neither do I nourish up young men nor bring up virgins u I who was so exceeding fruitful and populous that I sent forth Colonies into other Countries of which the famous City of Carthage was one am now become barren and desolate 5 As at the report concerning Egypt so shall they be sorely pained at the report of Tyre x According to this Translation the sence is All the neighbouring Nations shall be no less terrified at the Tidings of the Destruction of Tyrus than they were of old upon the Report of God's former and dreadful Judgments upon the Egyptians of which see Exod. 15 14 15 16. Ios. 2. 9 11. because they shall despair of resisting that Enemy against whom that vast and potent City which was deemed impregnable could not defend it self But the Words are by the Seventy and other both ancient and later Interpreters rendred otherwise and that very agreeably to the Hebrew Text When the report to wit of the Destruction of Tyre came or shall come which Word is easily understood as it is above v. 3. and in other Texts of Scripture before mentioned to the Egyptians they shall be sorely pained according to the report of Tyre their Grief shall be answerable to the Report as the Report is very dreadful so their Grief and Anguish shall be very great or they shall fear lest they should be destroyed in like manner as Tyrus was destroyed 6 Pass ye over to
certainty of these Judgments and partly to awaken and affect the stupid Israelites who greatly needed it 20 The earth c The People of the Earth shall * Chap. 19. 14. reel to and fro like a drunkard d Shall be sorely perplexed and distressed not knowing whither to go nor what to do and shall be removed like a cottage e Or like a lodge in a Garden of which this Word is used Isa. 1. 8. which is soon taken down and set up in another place as occasion requires Or as others render it like a tent which is easily and commonly carried from place to place and the transgression thereof shall be heavy upon it f Those Sins which they formerly esteemed light and pleasant shall now be most burdensom and grievous to them because of the dreadful punishments which shall follow them and it shall fall and not rise again 21 And it shall come to pass in that day g Either when God shall punish the Apostatical Jews or about or after that time or in a time known to God for this Phrase is oft used indefinitely and without any respect to the time designed in the foregoing passages that the LORD shall †Heb. visit upon punish the host of the high ones that are on high h The proud and potent Enemies of God and of his People who possess the High-places of the Earth and the kings of the earth i Either 1. the great Monarchs of the World who now scorn and trample upon God's People or 2. the Princes and Rulers of Israel or Iudah for the Name of king is frequently given in Scripture unto mean and inferiour Rulers as Iudg. 1. 7. 1 Kings 20. 1 12. Psal. 119. 46. and elsewhere upon the earth 22 And they shall be gathered together k By God's special Providence in order to their punishment as the following Words shew And thus the unbelieving Iews were generally gathered together at Ierusalem to their Solemn Feast when Titus came and besieged and after some time took and destroyed them Which was a very remarkable Hand of God as 〈◊〉 and other Historians observed And I know nothing to the contrary but this very thing may be meant in this place it being confessed that divers Passages of this Chapter concern the times of the Messiah †Heb. with the gathering of prisoners as prisoners are gathered in the ‖ Or dungeon pit and shall be shut up in the prison l As Malefactors which are taken in several Places are usually brought to one common Prison where they are reserved in order to their Trial and Punishment and after many days shall they be ‖ Or found wanting visited m Either 1. in Judgment as visiting is oft used So the sence is After they have been punished with long Imprisonment and tormented with Expectation and Fear they shall be 〈◊〉 forth to receive coâ—…ign Punishment Or rather 2. 〈◊〉 Mercy And so the sence may be either 1. After the Jews shall have suffered many and grievous things from the Assyrians Chaldeans Persians and others at last their Messiah and Deliverer shall come into the World c. Or 2. After the Unbelieving and Apostate Jews shall have been shut up in Unbelief and in great Tribulations for many Ages together they shall be convinced of their Sin in crucifying their Messiah and brought home to God and Christ by true Repentance 23 Then the * Chap. 13. 10. Ezek. 32. 7. Joel 2. 31. 3. 15. moon shall be confounded and the sun ashamed n The sun and moon are here considered either 1. as they were abused to Idolatry for these two were most eminent Idols and most generally worshipped especially in those Eastern Countries Deut. 4. 19. 17. 3. Iob 31. 26. c. and so may be put for all Idols which were confounded by Christ at his coming as was foretold in Scripture and verified by the Testimony of Ancient yea even of Heathen Historians Or 2. as they were the most eminent and glorious Lights of the World and were oft used both in Scripture and other Authors to signifie the great Kings and Potentates and Glories of the World as hath been formerly noted and we shall have further occasion to remember So the sence is That all Earthly Powers and Glories should be obscured with the far greater Splendour of Christ the King of Kings at whose Feet even the Kings of the Earth shall fall down and worship as we shall see in other parts of this Prophecy when the LORD of hosts o The Messiah who though Man yet is also God and the Lord of Hosts and is so called Zech. 2. 8 11. shall reign in mount Zion and in Jerusalem p Shall come in the Flesh and set up his Kingdom first in Ierusalem and afterward in all other Nations and ‖ Or there shall be glory before his ancients before his ancients q Before his Ministers who are in some sort the Courtiers of this King of Glory as being continually attending upon him and enjoying his Presence and executing the Powers and Offices of his Kingdom and especially before his Apostles who were the Witnesses of his Divine Words and Works and particularly of his Resurrection and Ascension by which he entred upon his Kingdom and of the Exercise of his Royal Power in subduing both Jews and Gentiles to himself The Word ancient or elder is not a Name of Age but of Office as it is in very many Texts of Scripture And the ancients are here put Synechdochically for the whole Church in whose Name and for whose Service they act gloriously r Heb. in glory for that Preposition is very frequently understood CHAP. XXV O LORD thou art my God I will exalt thee I will praise thy Name a The Prophet reflecting upon those great and glorious Prophecies which he had delivered concerning the Destruction of his Enemies and the Protection and Deliverance of his People and the sending of the Messiah and the Establishment of his own Kingdom in spight of all opposition interrupteth the Course of his Prophecies and breaketh forth into a Solemn Celebration of all these wonderful Works for thou hast done wonderful things thy counsels of old are faithfulness and truth b Thy counsels from which all thy Works proceed and which thou hast from time to time revealed to thy Prophets and People which were of old being conceived from all Eternity and long since made known by thy Threatnings and Promises are true and firm and therefore shall certainly be accomplished 2 For thou hast made * Chap. 21. 9. 23. 13. of a city c Which is put collectively for cities He speaks of the Cities of strangers as the following Clause explains it or of Enemies of God and of his People And under the Name cities he comprehends their Countries and Kingdoms of which Cities are an eminent and
so hath spared and restored his People and in Judgment remembred Mercy to them when he hath totally ruined their Enemies or 2. forward upon the time to come of which he speaks as of a thing past after the manner of the Prophets and of which he speaks in the next Verse or is he slain according to the slaughter of them that are slain by him r Of those who were slain by Israel or rather by God at the Prayer and on the behalf of Israel Heb. of his slain ones i. e. of those of his Smiters or Enemies who were slain Which Exposition is favoured by comparing this with the foregoing Clause 8 * Job 23. 6. Jer. 10. 24. 30. 11. 46. 28. In measure s With moderation in certain Proportions which God meteth out and fitteth to their Strength ‖ Or when thou sendest it forth when it shooteth forth t When the Vine shooteth forth its luxuriant Branches he like the Vine-dresser cutteth them off but so as not to spoil or destroy the Vine Or as divers Interpreters render it and the Word properly and frequently signifies in or by casting or dismissing or sending her or it out or when thou dost cast or send her out to wit out of her own Land in which she was planted into Captivity He alludes to a Man that divorceth his Wife which is expressed by this Word but withal intimates that this shall not be peremptory and perpetual as other Divorces were thou wilt debate with it u God is said to debate or contend with Men when he executeth his Judgments upon them as Isa. 49. 25. 57. 16. Amos 7. 4. ‖ Or when he removeth it he stayeth his rough wind x He mitigateth the severity of the Judgment But I must confess I do not meet with any of the ancient or modern Translators that agree with ours in this Version nor is the Hebrew Verb ever used so far as I know in the signification of staying or restraining besides our Translation takes no notice of the Hebrew Preposition But this Word unquestionably signifies to remove or take away as 2 Sam. 20. 13. Prov. 25. 4 5. and thus most Interpreters understand it And so the Place is very fitly thus rendred be or when be which Particle may easily be understood out of the former Clause as is usual removeth understand either it to wit the Vine or them to wit the Enemies of God and his People And so this agreeth with the former Verse in representing the different way of God's Proceeding against his People and his and their Enemies Either way there is onely a defect of the Pronoun which I have before shewed in divers places to be very usual in the Hebrew Language with or by his rough wind by which sometimes Vines and other Trees are pulled up by the Roots as that did 1 Kings 19. 11. whereby he understands his most terrible Judgments in the day of the east-wind y In the time when he sendeth forth his East-wind which he mentions because that Wind in those Parts was most violent and most hurtful to Trees and Fruits as hath been oft observed and therefore is used to signifie the most grievous Calamities 9 By this z By this manner of God's dealing with his People therefore a That the difference between Iacob and his Enemies in their several Sufferings may appear shall the iniquity of Jacob be purged b Heb. expiated or forgiven upon their true Repentance which shall be the happy effect of their Chastisement and this is all the fruit to take away his sin c The effect hereof shall not be to destroy the Sinner as it is in other Men but onely to take away the guilt and power of their Sins * when he maketh d Which Sin of Iacob's shall be purged and taken away and the Judgment removed when he shall truly repent of all his Sins and especially of his Idolatry to which they were most inclined and for which the most of God's Judgments which they had hitherto felt had been inflicted upon them all the stones 18. of the altar e Which by an usual Enallage may be put for the Altars to wit their Idolatrous Altars as is evident from the following Words Possibly he may say the altar with respect to that particular Altar which Ahaz had set up in the place of God's own Altar and this Prophecy might be delivered either to the Prophet or by him to the People in Ahaz his time while that Altar stood and was used as chalk-stones f When he shall break all those goodly Altars in pieces which God by his Law had enjoyned that are beaten in sunder g Which kind of Stones are of themselves apt to break into small pieces and by the Artificer are broken into smaller pieces for making Mortar He seems to allude to that Fact of Moses who to shew his detestation of Idolatry took the golden calf and burnt it and ground it to powder and intimates that when their Repentance should be sincere it would discover it self by their Zeal in destroying the Instruments of their Idolatry the groves h Which were frequently erected to the Honour of Idols of which we have many Instances in Scripture which God therefore commanded his People to destroy Deut. 7. 5. 12. 3. and ‖ images shall not stand â—…ma up i Shall be thrown down with Contempt and Indignation 10 Yet k Yet before this glorious Promise concerning the removal of Israel's Sin and Calamity be fulfilled a dreadful and desolating Judgment shall first come upon them the defenced city l Ierusalem and the rest of the Defenced Cities in the Land the Singular Number being put for the Plural shall be desolate and the habitation m The most inhabited and populous Places Or as the Hebrew Word properly signifies their pleasant habitations whether in the City or Country forsaken and left like a wilderness n Which was fulfilled in the time of the Babylonish Captivity there shall the calf o Which is Synechdochically put for all sorts of Cattel which may securely feed there because there shall be no Men left to disturb or annoy them feed and there shall he lie down and consume the branches thereof p Of their pleasant Habitation of the young Trees which shall grow up in that ruinated Country 11 When the boughs thereof are withered q When they shall begin to wither as they will when they are thus gnawed and cropped by Cattel they shall be broken off r That there may be no hopes nor possibility of their Recovery the women s He mentions women either because it is their usual Work in the Country to make Fires and to gather Fewel for them or to signifie that the Men should be generally destroyed come and set them on fire for * Deut. 32. 28. Chap.
terms of Wilderness and Desert seem to be here chiefly used in a metaphorical sence to express the desolate and forlorn condition of the Jewish Nation and especially of the Gentile-world when Christ came to redeem them for so these words are frequently used in prophetical writings as hath been noted in divers places Prepare ye the way h You to whom this work belongs He alludes to the custom of Princes who send Pioneers before them to prepare the way through which they intend to pass The meaning is onely this That God shall by his Spirit so dispose mens hearts and by his providence so order the Empires and affairs of the World as to make way for the accomplishment of this promise of the LORD i For the Lord as it is expounded in the next clause that the Lord may walâ—… in it Which though it may be understood of their coming out of Babylon when God might in some sort be said to march in the head of them conducting and preserving them yet it was much more evidently and eminently fulfilled when Christ who was and is God blessed for ever came into the World in a visible manner make straight k Either direct in opposition to crooked or even and level in opposition to the Mountains and Valleys mentioned in the next verse in the desert a high way for our God 4. Every Valley shall be exalted and every Mountain and Hill shall be brought low and the crooked shall be made ‖ Or a straight place straight and the rough places ‖ Or a plain place plain l This is only a more particular explication of that which was generally expressed ver 3. The sence is All obstructions shall be removed and the way made in all respects convenient and easy for the passenger 5. And the glory of the LORD shall be revealed m So it was in some sort when God brought them out of Babylon which was a glorious work of God but far more properly and eminently when Christ who was the glorious God was manifested in the flesh and gave much clearer and fuller discoveries of Gods glorious wisdom and holiness and goodness and other divine perfections than ever yet had been imparted to mankind and to the Church and all flesh n All Nations both Iewes and Gentiles shall see it together for the mouth of the LORD hath spoken it o Though this may seem incredible yet God is able to accomplish it 6. The voice said p God speakes unto his Prophets or Ministers Cry And he said q The Prophet desires to know Gods mind and his message What shall I cry * Job 14. 2. Psal. 102. 11. and 103. 15. Jam. 1. 10. 1 Pet. 1. 24. All flesh is grass and all the goodness thereof is as the flower of the field r The Prophet having foretold glorious and wonderful things which God had declared and determined to do and suspecting that men 〈◊〉 hardly believe them he confirmeth their faith and the certainty of the thing in this and the two next verses by representing to their minds the vast difference between the nature and word and work of men and of God All that men are or have yea their highest accomplishments are but like the grass or flower of the field weak and vanishing soon nipt and brought to nothing but Gods word is like himself Immutable and Irresistible and therefore as the mouth of the Lord and not of man hath spoken these things as was said ver 5. so doubt not but they shall be fulfilled 7. The grass withereth the flower fadeth because * Psal. 147. 18. Hos. 13. 15. the Spirit of the LORD s Or The breath c. as this word is rendred Psal. 147. 18. the wind as it frequently signifies which hath this effect upon grass and flowers Psal. 103. 16. Iam. 1. 11. bloweth upon it surely the People t The same which he called Flesh and said they were Grass ver 6. Which that he might prove in this verse he first declares the frail nature of Grass and Flowers and then he applies this to the People Or this People the Iewes no less than the Gentiles for here is an Article in the Hebrew Text which is frequently emphatical and restrictive is grass 8. The grass withereth the flower fadeth but the * John 12. 34. 1 Pet. 1. 25. word of our God shall stand for ever u Whatsoever God hath said shall infallibly come to pass 9. ‖ Or O thou that tellest good tidings to Zion O Zion that bringest good tidings x O Zion to whom the glad tidings of the coming of Christ into the World and of the Salvation of Mankind by him were first published by Christ and his Apostles and by whom they were published to all Nations But the words are otherwise rendred in the margent and by others O thou whosoever thou art Prophet or Apostle that bringest good tidings to Zion So Sion is not the deliverer but the receiver of these good tidings as she is in the Parallel place Isa. 52. 7. But our translation seems to agree better with the Hebrew Text in which the particle unto is not here expressed as it is in the latter part of the verse by comparing which part with the former it seems most probable that Zion or Ierusalem is the Speaker or Publisher and the Cityes of Iudah the hearers get thee up into the high mountain y That thy voice may be better heard as appears from the next branch of the verse See Iudg. 9. 7. 1 Sam. 26. 13 14. O Jerusalem that bringest good tidings lift up thy voice with strength lift it up be not afraid z Lest thou shouldest be found a false Prophet for it shall certainly be fulfilled say unto ‖ Or O thou that tellest good tidings to Ierusalem the Cities of Judah a To all my People in the several places of their abode whether Cityes or Countries Onely he names Cityes to intimate that they also though they should be destroyed yet should afterward be rebuilt and inhabited again Behold your God b Take notice of this wonderful Work and glorious appearance of your God who will be visiblyâ—… present with you so that men may point at him and say Behold here he is 10. Behold the Lord GOD will come ‖ Or against the strong with strong hand c With invincible strength conquering all his enemies The word Hand or Arm may very well be understood out of the following clause and his arms shall rule for him d He shall need no succours for his own power shall be sufficient to govern his People and to destroy his Adversaries behold * Chap. 62. 11. his reward is with him e He comes furnished with recompences as well of Mercy and Blessings for his friends and followers as of Justice and Vengeance for his enemies ‖ Or
and is here repeated to prevent a mistake and to intimate that although Christ was numbred with Transgressors and was used accordingly yet he was no Transgressor nor did submit to and suffer this usage for his own sins but for the sins of others the punishment whereof was by his own consent laid upon him and * Luk. 23. 34. Rom. 8. 34. Heb. 7. 25. 9. 24. 1 Joh. 2. 1. made intercession for the transgressors n Either 1. By way of satisfaction he interposed himself between an angry God and sinners and received those blows in his own Body which otherwise must have faln upon them Or 2. In way of Petition as this word is constantly used He prayed upon Earth for all sinners and particularly for those that crucified him Luke 23. 34. and in Heaven he still interceedeth for them not by an humble Petition but by a legal demand of those good things which he purchased for his own People by the Sacrifice of himself which though past he continually represents to his Father as if it were present CHAP. LIV. 1 * Zeph. 3. 14. Gal. 4. 27. SIng O barren a The Prophet having largely discoursed of the sufferings of Christ and of the blessed fruits or effects thereof among which one is that he should have a numerous seed that should believe on him and that when the Jews rejected him the Gentiles should gladly receive him and here foreseeing by the Spirit of God that glorious state of the Church he rejoiced in it as Abraham did upon the like occasion Ioh. 8. 56. and breaks forth into this song of triumph He turneth his Speech to the Church and Spouse of God or of Christ as is manifest from the following words and especially from v. 5. and from Gal. 4. 27. where it is so expounded And although this Chapter is by some understood of the flourishing condition of the Jewish Church and State after their return from Babylon yet the magnificent and glorious Promises here following do so vastly exceed their condition at that time which was full of uncertainties and Distractions and Troubles as all the Histories of those times assure us and far from that Glory and lasting Tranquillity which is here assured to her that it must necessarily be referred to the times of the Gospel in which all that is here said was or will be remarkably fulfilled And therefore as the foregoing Chapter doth directly and literally speak of Christ so doth this literally speak of the Church of Christ or of the Kingdom of the Messiah of whom the ancient Hebrew Doctors understood it And this Church consisting at first of the Jews and afterwards of the Gentiles who were incorporated with them into the same Body he calleth barren not because it now was so but because before and until the coming of Christ it had been so as Simon is called the leper Mat. 26. 6. after he was cured Now this Church of the Jews might well be called and had been barren because the sincere converts brought forth to God by her Ministry had been but few among the Jews comparatively and simply few among the Gentiles thou that didst not bear break forth into singing and cry aloud thou that didst not travail with child for * 1 Sam. 2. 5. more are the children of the desolate than the children of the married â—… Ch. 49. 20 21. wife b The Church or Congregation of the Gentiles which in the times of the Old Testament was desolate having neither Husband nor Children doth now under the Gospel bring forth unto God a far more numerous posterity than the Church of the Jews which had been married to God for many ages until by her Apostacy from God and from her Messiah she provoked God to put her away He alludeth here either to the History of Sarah who was long and naturally barren but by the supernatural power of God was enabled to bring forth a numberless issue or to that remarkable passage of Gods Providence concerning Hannah and Peninnah 1 Sam. 2. 5. the barren hath born seven and she that hath many children is waxed feeble saith the LORD 2 * Ch. 49. 19 20. Enlarge the place of thy tent c That it may be capable of the Gentiles which shall flock to thee in great numbers and desire to associate themselves with thee and let them d Those to whom that work belongs The meaning is they must and shall be stretched out stretch forth the curtains of thine habitations spare not lengthen thy cords and strengthen thy stakes e That they may be able to support that great weight which the Tents thus enlarged shall be upon them 3 For thou shalt break forth f Thou shalt bring forth a multitude of Children for this word is commonly used of any great and extraordinary propagation of living Creatures whether Beasts or Men Gen. 30. 30. Exod. 1. 12. on the right hand and on the left g On every side in all the parts of the World and thy seed h Either 1. Thy spiritual seed the Church of the New Testament which is accounted Abraham's Seed or Children Gal. 3. 7 8 9 29. Or 2. Thy natural seed Christ and his Apostles and other Ministers who were Jews by whom this work was first and most eminently done * Ch. 61. 4 5 6. shall inherit the Gentiles i Shall subdue the Gentile World to the Church and to the Obedience of the Faith and make the desolate cities k These Cities and Countries which in a spiritual sense were desolate and forsaken by God to be inhabited 4 Fear not for thou shalt not be ashamed l For that Barrenness and Widow-hood which once was the matter of thy grief and shame because now thou shalt be delivered from it and God will own thee for his Wife and beget Children of thee as it is explained in the following words neither be thou confounded for thou shalt not be put to shame for thou shalt forget the shame of thy * Ezek. 23. 8. youth m It shall be forgotten both by thee and others thou shalt not be upbraided with thy former barrenness in thy youthful state nor consounded and tormented with the remembrance of it both remembring and forgetting in Scripture use connote or comprehend those affections which naturally and usually follow upon them so great shall be thy fertility and felicity that it shall cause thee to forget thy former unfruitfulness and misery as Men commonly do in like cases as Gen. 41. 51. Iob 11. 16. Isa. 65. 16. Ioh. 16. 21. and shalt not remember the reproach of thy widowhood n That time and state when thou wert like a Widow disconsolate and desolate forsaken by her Husband and having in a manner no Children which was a great reproach especially among the Jews any more 5 For thy maker o He who made thee out of nothing and therefore can easily
like a land flood or brooks that will soon be dried up with drought see Iob 6. 15. but will be fed with a spring of blessing that will never fail a very significant Metaphor it being the nature of springs spontaneously and freely as it were to pour out their bowels to all that upon their wants come to receive it neither is ever scanty but flows still like fresh Milk to the Breast the more it is drawn hence God is called a fountain of goodness 12 And they that shall be of thee z i. e. Either 1. A remnant of thee among the Captivity that shall be as persons raised from the dead Or 2. Thy Posterity expressed thus because they sprang or proceeded from them * Chap. 61. 4. shall build the old wast places a Heb. wasts of eternity i. e. which have lain long waste For holam doth not alwaies signifie what is bounded by no time but what respects a long time looking either forward as Gen. 13. 15. Exod. 21. 6. or backward as here viz. the space of seventy years and so may truly be rendred the wasts of an Age. By wast places he means the City and Temple with Cities and places adjacent turned as it were all into a wast or wilderness void and untilled and which was done not onely by Nebuchadnezzar King of Babylon but by Sennacherib also and the â—…her Kings of Assyria They had lain so long desolate that the Foxes inhabited them instead of men Lam. 5. 18. And it was turned so much into a Desert that they were forced to fight with the Beasts that possessed it to get their food Lam. 5. 9. thou shalt raise up the foundations of many generations b Either the foundations that were laid many generations ago as those of Ierusalem which was not only built but was the head of a Kingdom in the daies of Melchizedek who was King thereof in the daies of Abraham as appears Gen. 14. 18. If that Salem were Ierusalem as is generally agreed and Iosephus writes lib. 1. antiquit cap. 10. who was born about the 300th year after the Flood the superstructures were now destroyed viz. of Ierusalem and divers other Cities or that shall continue for many generations yet to come and thou shalt be called c Thou shalt be honoured with this Title as we use to say the Father of our Countrey i. e. deservedly so called because thou art so the like phrase chap. 48. 8. The repairer of the breach d Breach is put here collectively for Breaches which were made by God's Judgments breaking in upon them in suffering the walls of their Towns and Cities to be demolished and their State broken chap. 5. 5. the restorer of paths e Such an one was Moses Psal. 106. 23. And this tends to the same sense with the former expression because men were wont to make paths over those Breaches to go the nearest way or it may more particularly point at the recovering of the Ancient paths and bringing them into their wonted course which were either those chief Streets through the Gates of the Cities or other Lanes out of those Streets which were now forgotten and lost partly by being covered with rubbish and partly by those shorter paths that were trod and made over the Breaches such a Restorer of paths was Nehemiah Neh. 6. 1. And we read of the several Repairers he made use of Neh. 3 Or those paths that led from City to City which being now laid desolate and uninhabited were grown over with grass and weeds for want of Travellers or safety of travelling of something a like case we read in the time of the Judges Iudg. 5. 6. 7. and so lost as in a wilderness wherein there is no way and by building up those Cities again the several paths leading to them would be restored to dwell in f These accommodations being all recovered their ancient Cities might be fit to be re-inhabited 13 If thou turn away thy foot g This is taken either properly i. e. if thou take no unnecessary journeys or do any servile works either of hand or foot that are forbidden on the Sabbath day the instrument being here put for the work or Metaphorically i. e. if thou keep thy mind and affections clear and restraining thy self from whatever may prophane it as David did concerning the word Psal. 119. 101. Feet are often put for the Affections Eccl. 5. 1. because the mind is moved by the affections as the body is by the feet if we do not let our thoughts be extravagant either upon impertinencies or unlawful things The sum is if thou be careful not to break the Sabbath from the sabbath h Or for the Sabbath's sake whether we understand it more largely of the occasional Sabbath in solemn humiliations or otherwise set apart for sacred services which is called a Sabbath Lev. 16. 31. and 23. 32. Days of this nature were set apart before the captivity Ch. 22. 12. Ier. 36. 9. and also in the Captivity Zech. 7. 5. And thus it may be pertinent to the occasion of this discourse v. 3. And further though Sabbath be here only mentioned yet it may take in every institution of God that they were in a capacity of observing during their captivity Thus I conceive it is understood ch 56. 1 2. Or whether we take it more particularly for the weekly Sabbath such a carriage doth God expect as doth become it from doing thy pleasure i Satisfying thy lusts and the corruption of thy will on my holy day k i. e. on my Sabbath which is an holy day and call the sabbath a delight l Full of delights in thy Judgment not looking on it as a burthen and Practice performing the duties of it with cheerfulness delighting in the ordinances of it and so the Sabbath by a Metonymy is put for the works of the Sabbath the time being put for the things that ought to be done in that time Therefore Calling here is not only a verbal but affectionate calling the understanding assenting the will consenting and the actions conforming thereto this delight appears in the Saints of God in their breathings after it as it did frequently in David Psal. 27. 4. 36. 8. 42. 1. with many more the holy of the LORD m Or to the Lord. i. e. dedicated to him consecrated to his service The Jews had a law that no man might take from the Sabbath to add to the prophane days but he might on the contrary honourable n viz. the chief of days worthy of all honour and therefore honourable because holy and so shall honour either it i. e. the day or him i. e. the Lord whose day it is For to sanctify God and to sanctify his day is all one compare ch 8. 13. â—…with Exod. 20. 8. thus esteem it an honour as well as a pleasure and shalt honour him not doing thine own ways o Or
and this is favoured by the sequel where they seem to particularize those sins in the following verses 13 In transgressing s Properly we rebel against God so the word is ch 1 2. and have persisted in our Rebellion and lying t Being true to none of their Engagements Vows and Promises some make transgressing here and lâ—…ing to be one and the same thing inasmuch as in their transgressing of the Law of God they did break their solemn engagement to God upon Mount Sinai Exod. 19. 8. 24. 3. and elsewhere frequently which is a down â—…ight lying against God For wherein do we more lye to God than in a persidious withdrawing from him So that by transgressing here he doth mean not a breach of one or another of the Laws of God but their being as it were fugitives that would be under no yoke against the LORD and departing u i. e. Turning from God to Idols away from our God speaking x As it were talking of little else one among another but how to oppress their Neighbours and apostatize from God oppression and revolt conceiving and uttering y i. e. First contriving and forging in their heart false accusations to the ruine of their Neighbour and false Worship to the dishonour of God laying the contrivance so that it might be effectual and then uttering it or venting themselves one to another in their discourses thereby encouraging each other in their perverse ways see v. 3. and whereas it is said from the heart it notes a resoluteness in their wickedness being a great deal worse than now and then to deal falsly upon some occasion or temptation from the heart words of falshood z They are called words of falshood both with reference to men and to signifie slanders and false accusations as also to God and so signifie their dealing falsly with God as an Adulteress doth with her Husband hence Idolaters are called the seed of falshood ch 57. 3 4 5. and it is said from the heart to shew that when they dealt with men in ways of fraud it was from the heart but when they spake with God it was but from the lip He now enumerates some of those particular sins they proâ—…ss themselves to be convinced of whereby he doth not mean the sins of some particular persons or some slight sins but a general deâ—…ection and corruption of the whole body 14 And judgment is turned away backward a He speaks here of the Sentences and Decrees in courts of Judicature which are carried quite contrary to Right and Justice God denies you Justice as you have denied help to others and justice standeth afar off b Iâ—… notes the same thing with the former to shew that Justice and Judges are far asunder for truth is fallen c A Metaphor taken from a feeble person that wants support without which he falls thus Truth hath none to support or patronize it the same only otherwise expressed with v. 16. Truth is cast upon the ground and Justice trampled under foot in the street d i. e. in publick and equity cannot enter e No such thing will be admitted in their Courts all corrupt so that all Equity and Justice is violently kept off by the authority of the great ones 15 Yea truth faileth f q. d. Truth is more than fallen which he had said in the former verse It faileth For being onely fallen it may recover itself again but failing notes the loss of its very Vitals As being every where neglected in Court in City in Country in inferiour as well as superiour Ranks in the Streets in the Gates in the Markets in the Fairs in all publick places of commerce the condition much like that under the Beast coming out of the Earth Rev. 13. 11. c. See Ps. 10. 7. 8. c. All things are amiss neither Judgment or Justice or Truth is to be found among us but Fraud and Deceiâ—… vet none troubled at it and he that departeth from evil g That separateth himself from evil things and Persons will not be as vile as others ‖ Or is accounted 〈◊〉 maketh himself a prey h Or is accounted mad is laughed at that talks of Justice so some Iosephus tells us that immediately before the destruction of Ierusalem it was matter of scorn to be religious Though there be no solid ground for nor need of that marginal reading yet is it a truth The Translators reach the meaning by Prey The wicked like wild Beasts endeavouring to devour such as are not as bad as themselves where Wickedness rules Innocency is oppressed in bargaining as buying and selling they that are simple and innocent are outwitted by the crafty and fraudulent as not willing or rather daring to oppose fraud with fraud but to do all things in sincerity and the LORD saw it i i. e. Took notice of it 't is spoken of God after the manner of men as Gen. 11. 5. 18. 21. and many other places and †〈◊〉 it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it displeased him k â—… d. If you would know why God is so angry with you it is for such things as these the Lord takes notice of it and it is a great evil in his eye that there was no judgment 16 And he saw that there was no man l Viz. To intercede which is supplied from the following words or no man to help in such a case to shew himself and appear in such a corrupt state in the behalf of equity as ver 4. the like circumstances we have Ezek. 22. 29 30. or none fit to intercede and wondred m Heb. â—…istomen was amazed astonished as it were not knowing what to do This notes both Gods sollicitousness about their condition and their hypocrisie as if God took no notice of them together with their dulness and blockishness in not concerning themselves about it especially considering they had been a people so well instructed and yet under the guilt of such gross sins should be no more sollicitous about pardon which God would readily have granted if any such could have been found Ier. 5. 1. that there was no intercessour * Psal. 98. 1. Ch 63. 5. therefore n Or Yet as it is used ch 7. 14. 51. 21. his arm brought salvation unto him o This may relate 1. To the parties thus oppressed Or 2. To God as that either 1. He would do his work without help from any other ch 51. 5. Or 2. He would avenge himself his own honor thus the word is used 1 Sam. 25. 26. and this may and seems to be the meaning of the next clause Or 3. He had made provision for the maintaining his own righteous cause and peoples interest this sense that phrase so like this favours ch 63. 5. Salvation unto me and his * Ch. 42. 21. 63. 5. righteousness p Viz. His Justice q. d.
may be rendred thus I will put a Spirit within him so that he shall hear a rumour and return c. For by Spirit is many times understood an Imagination or Inclination or Affection in which sense we read of the Spirit of fear 2 Tim. 1. 7. Of the Spirit of jealousie Numb 5. 14. Of the Spirit of slumber Rom. 11. 8. Or a Spirit against for so the Hebrew Position Beth is oft used as hath been noted before him Of whom this Word is elsewhere used as Iudg. 9. 23. 1 Sam. 16. 14 23. 1 King 22. 23. as it is also given to Man's Soul Iob 12. 10. Eccles. 12. 7. which is a Spiritual Substance as the Angels are And this Interpretation seems most agreeable to the design of this Verse which is in brief to represent all the Judgments of God which were to befall him and which are related in the following History and therefore all the other Particulars being contained in the following Branches of this Verse the tidings of Tirhakah ver 9. in these words he shall hear a rumour his returning to his own Land and being slain there ver 36 37. in the next words it seems most probable That the chiefest of all the Judgments to wit the Destruction of 185 thousand Soldiers in one night ver 35. is not omitted here but expressed in the first branch of the Verse and the Spirit here is the same thing which is here called an Angel this latter Word being there used to limit and explain the former which otherwise was of a doubtful signification and he shall hear a rumour and shall return to his own land and I will cause him to fall by the sword in his own land 8 ¶ So Rab-shakeh returned i To the King to give him an account of the Treaty and to advise with him what was further to be done leaving behind him the Army under the other Commanders mentioned Chap. 18. 17. as is most probable from the other threatning Message here following which would have been very unsuitable if his Siege had been raised and found the king of Assyria warring against Libnah for he had heard that he was departed from Lachish k Not being able to take it 9 And when he heard say of Tirhakah king of Ethiopia l Heb. of Chush i. e. Either 1. of Arabia as that Word is most commonly meant of which see the notes and especially my Latin Synopsis upon Numb 12. 1. Or rather 2. Of Ethiopia beyond Egypt Nor was there any need that he should force his Passage through Egypt which is objected against this Opinion by a very Learned Man because the Egyptians against whom this Sennacherib Warred as Heathen Historians Herodotus and Berosus relate and the Ethiopians were Confederates in this Expedition as Iosephus expresly affirms who lived above 1600 Years nearer the time when this was done than we and therefore was more likely to understand it Behold he is come out to fight against thee he sent messengers again unto Hezekiah saying 10 Thus shall ye speak to Hezekiah king of Judah saying Let not thy God in whom thou trustest deceive thee saying Jerusalem shall not be delivered into the hand of the king of Assyria 11 Behold thou hast heard what the kings of Assyria have done to all lands by destroying them utterly and shalt thou be delivered m No certainly never expect it such questions oft imply a denial as Gen. 18. 17. 12 Have the gods of the nations delivered them which my fathers have destroyed as Gozan and Haran and Rezeph and the children of Eden which were in Thelasar n Several places about or beyond Euphrates See Gen. 11. 31. Ezek. 27. 23. 13 Where is the king o Either 1. Their god whom he here calls their King because they looked upon him as their Protector and Governour which Kings are or should be to their People Or rather 2. Their King properly so called And as before he compared their gods with the God of Ierusalem so now he compares their kings with King Hezekiah and by both intends to perswade them that neither their God nor their King was able to save them out of his Hand of Hamath and the king of Arpad and the king of the city of Sepharvaim of Henah and Ivah p Of which see the notes on Chap. 18. 34. 14 ¶ And Hezekiah received the letter of the hand of the messengers and read it And Hezekiah went up into the house of the LORD q i. e. Into the Court of the Temple for further he might not enter and spread it before the LORD r i. e. Before the Ark or Temple which â—…e did not to acquaint God but to strengthen his own Faith and quicken himself to Prayer 15 And Hezekiah prayed before the LORD and said O LORD God of Israel * 1 Sam. 4. 4. which dwellest between the cherubims thou art the God even thou alone of all the kingdoms of the earth thou hast made heaven and earth 16 LORD bow down thine ear and hear open LORD thine eyes and see and hear the words of Sennacherib which hath sent him s i. e. The Messenger who brought this Railing Letter ver 14. Or Rabshakeh who was easily understood out of the former Chapter although he would not do him the honour to name him or sent it to wit This Letter to reproach the living God 17 Of a truth LORD the kings of Assyria have destroyed the nations and their lands 18 And have ‡ Heb. given cast their gods into the fire for they were no gods but the work of mens hands wood and stone therefore they have destroyed them 19 Now therefore O LORD our God I beseech thee save thou us out of his hand that all the kingdoms of the earth may know that thou art the LORD God even thou onely 20 ¶ Then Isaiah the son of Amoz sent to Hezekiah saying Thus saith the LORD God of Israel That which thou hast prayed to me against Sennacherib king of Assyria I have heard t i. e. Accepted it and will answer it A common Synecdoche 21 This is the word that the LORD hath spoken concerning him The virgin u So he calls Zion or Ierusalem partly because she was pure in good measure from that gross Idolatry wherewith other people were defiled which is called Spiritual Whoredom partly to signifie that God would defend her from that Rape which Sennacherib intended to commit upon her with no less Care and Zeal than Parents do their Virgin Daughters from those who seek to Force and Deflour them and partly to intimate That as she had not yet been Forced and taken by her Barbarous Enemies so she should still retain her Virginity in spight of his Attempts against her the daughter of Zion x i. e. The People of Zion i. e. as it follows of Ierusalem so called Synecdochically from the Mountain and City of Zion which was an eminent part
6. of the congregation with singing until Solomon had built the house of the LORD in Jerusalem and then they waited on their office according to their order s Which David had appointed by the Spirit as it follows in this Book 33 And these t To wit Heman here mentioned and Asaph v. â—…9 and Ethan v. 44. are they that †Heb. stâ—…od waited with their children of the sons of the Kohathite Heman a singer the son of Joel the son of Shemuel u Or Samuel the Prophet 34 The son of Elkanah the son of Jeroham the son of Eliel the son of ‖ Ver. 26. Nahâ—…th Toah 35 The son of ‖ or Zophai Zuph the son of Elkanah the son of Mahath the son of Amasai 36 The son of Elkanah the son of ‖ Ver. 24. Shaul Uzziah Uriel Joel the son of Azariah the son of Zephaniah 37 The son of Tahath the son of Assir the son of * Exod. 6. 24. Ebiasaph the son of Korah 38 The son of Izhar the son of Kohath the son of Levi the son of Israel 39 And his brother x Asaph is here called Hemans Brother both by birth being of the same Tribe and Father Levi and by his Office and Employment which was the same with his Asaph who stood on his right hand even Asaph the son of Berechiah the son of Shimea 40 The son of Michael the son of Baasiah the son of Melchiah 41 The son of Ethni the son of Zerah the son of Adajah 42 The son of Ethan the son of Zimmah the son of Shimei 43 The son of Jahath the son of Gershom the son of Levi. 44 And their brethren the sons of Merari stood on the left hand Ethan y Called also Ieduthun 1 Chron. 9. 16. 2 Chron. 35. 15. and in the Titles of divers Psalms the son of ‖ Or Kushajah Ch. 15. 17. Kishi the son of Abdi the son of Malluch 45 The son of Hashabiah the son of Amaziah the son of Hilkiah 46 The son of Amzi the son of Bani the son of Shamer 47 The son of Mahli the son of Mushi the son of Merari the son of Levi. 48 Their brethren also the Levites z Such of them as had no skill in Singing were otherwise employed were appointed unto all manner of service of the tabernacle of the house of God 49 But a Having mentioned the Work and Employment of the High-Priests he briefly rehearseth the Names of the Persons who successively performed it Aaron and his sons offered * Lev. 1. 9. upon the altar of the burnt-offering and * Exod. 30. 7. on the altar of incense and were appointed for all the work of the place most holy and to make an atonement for Israel according to all that Moses the servant of God had commanded 50 And these are the sons of Aaron Eleazar his son Phinehas his son Abishua his son 51 Bukki his son Uzzi his son Zerahiah his son 52 Merajoth his son Amariah his son Ahitub his son 53 Zadok his son Ahimaaz his son 54 Now these are their dwelling places throughout their castles in their coasts of the sons of Aaron of the families of the Kohathite for theirs was the lot b Or this Lot or Portion which here follows Or the first Lot as appears by the sequel 55 And they gave them Hebron in the land of Judah and the suburbs thereof round about it 56 But the fields of the city and the villages thereof they gave to Caleb the son of Jephunneh 57 And to the sons of Aaron they gave the cities c Or out of the Cities the Hebrew eth being put for meeth as hath been oft noted of Judah namely Hebron the city of refuge and Libna with her suburbs and Jattir and Eshtemoa with their suburbs 58 And ‖ Or Holon Josh. 21. 15. Hilen with her suburbs Debiâ—… with her suburbs 59 And ‖ Or Ain Josh. 21. 16. Ashan with her suburbs and Beth-shemesh with her suburbs 60 And out of the tribe of Benjamin Geba with her suburbs and ‖ Or Almon Josh. 21. 18. Alemeth with her suburbs and Anathoth with her suburbs All their cities throughout their families were thirteen cities d Whereof 11. are here numbred and two more added to them Ios. 21. 13. 61 And unto the sons of Kohath which were left e Over and above the Priests who were of the same Family of Kohath and Tribe of Levi. of the family of that tribe were cities given out of the half tribe namely out of the half tribe of Manasseh * Josh. 21. 5. by lot ten cities f Or by lot with a full Point for there the Sense ends All their Cities were ten cities as it is expresly said Ios. 21. 26. Those words all their cities were are to be understood out of the former Verse which is not unusual in the Holy Scripture And so this sacred Writer explains himself v. 66 c. where eight of these Cities are named whereof onely two are taken out of this half Tribe of Manasseh v. 70. the other two being named Ios. 21. 21 c. where these things are more plainly and fully declared 62 And to the sons of Gershom g Understand here cities were given which is also understood v. 61 and expressed v. 64. throughout their families out of the tribe of Issachar and out of the tribe of Asher and out of the tribe of Naphtali and out of the tribe of Manasseh in Bashan thirteen cities 63 Unto the sons of Merari were given by lot throughout their families out of the tribe of Reuben and out of the tribe of Gad and out of the tribe of Zebulun * Josh. 21. 7 34. twelve cities 64 And the children of Israel gave to the Levites h i. e. To the Tribe of Levi consisting of Priests and other Levites these cities i Which are numbred or named in this Chapter with their suburbs 65 And they gave k To wit to those Levites of the Family of Kohath who were Priests as appears both by v. 57 c. where the Cities given to the Aâ—…ronites are said to be taken out of the Tribes here named even out of Iudah under which Simeon is comprehended because his Lot lay within that of Iudah and Benjamin and by the next Verse where the other Kohathites who were not Priests are called the Residue of the Families of the Sons of Kohath by way of distinction from those of them to whom this v. 65. relates by lot out of the tribe of the children of Judah and out of the tribe of the children of Simeon and out of the tribe of the children of Benjamin these cities which are called by their names l Which are expressed by their Names above v. 57 c. 66 And the residue of the families of the sons of Kohath had cities of their coasts m Or of their borders i.
e. of their Country contained within its Borders as that word is oft used as hath been noted before out of the tribe of Ephraim 67 * Josh. 21. 21. And they n Either the Ephraimiter or rather the Children of Israel as it is expressed v. 64. who gave part out of Ephraim and part out of the half-tribe of Manasseh as it here follows But the Ephâ—…aimites could not give away any Cities belonging to the Manassites gave unto them o i. e. To the residue of the Kohathites last mentioned of the cities of refuge p Or the cities i. e. the City the plural Number used of one of which frequent Examples have been given before see ch 7 3 12 14. of refuge Or cities the construct form being put for the absolute of which there wants not Examples in the Hebrew Language the City of refuge As to the Names of these Cities divers of them are differing from those Names which were given to them Ios. 21. 15. Nor is it at all strange that the Names of Places should be changed in so many hundreds of years as were between Ioshua and this time And to the Cities themselves this is further to be observed that they are dispersed among all the Tribes partly that Iacobt Prophecy might be fulfilled concerning the scattering of Levi Gen. 49. 7. and partly that every Tribe might have Teachers among them by whom they might be directed in and quickned to the observation of Gods Laws upon which their safety and happiness wholly depended Shechem in mount Ephraim with her suburbs they gave also Gezer with her suburbs 68 And * Seâ—… 〈◊〉 22 〈◊〉 〈◊〉 where 〈◊〉 these 〈◊〉 have 〈◊〉 names Jokmeam with her suburbs and Beth-horon with her suburbs 69 And Ajalon with her suburbs and Gath-rimmon with her suburbs 70 And out of the half-tribe of Manasseh Aner with her suburbs and Bileam with her suburbs for the family of the remnant of the sons of Kohath 71 Unto the sons of Gershom were given out of the family of the half-tribe of Manasseh Golan in Bashan with her suburbs and Ashtaroth with her suburbs 72 And out of the tribe of Issachar Kedesh with her suburbs Deberath with her suburbs 73 And Ramoth with her suburbs and Anem with her suburbs 74 And out of the tribe of Asher Mashal with her suburbs and Abdon with her suburbs 75 And Hukok with her suburbs and Rehob with her suburbs 76 And out of the tribe of Naphthali Kedesh in Galilee with her suburbs and Hammon with her suburbs and Kirjathaim with her suburbs 77 Unto the rest of the children of Merari â—…rt given out of the tribe of Zebulun Rimmon with her suburbs Tabor with her suburbs 78 And on the other side Jordan by Jericho oâ—… the east-side of Jordan were given them out of the tribe of Reuben Bezer in the wilderness with her suburbs and Iahzah with her suburbs 79 Kedemoth also with her suburbs and Mephaath with her suburbs 80 And out of the tribe of Gad Ramoth iâ—… Gilead with her suburbs and Mahanaim with her suburbs 81 And Heshbon with her suburbs and Iazer with her suburbs CHAP. VII 1 NOw the sons of Issachar were * Gen. 〈◊〉 1â—… Numb 〈◊〉 Tola and ‖ Or 〈◊〉 〈◊〉 Puah Jashub a called by way of contraction Iob Gen. 46. 13. and Shimron â—…our 2 And the sons of Tola Uzzi and Rephajah and Jeriel and Jahmai Jibsam and Shemuel heads of their fathers house to wit of Tola they were valiant men of might in their generations * 2 〈◊〉 1 2. whose number was in the days of David b When he numbred the People 2 Sam. 24. 1 c. two and twenty thousand and six hundred 3 And the sons c For the son for he names buâ—… one Son of Uzzi Izrahiah and the sons of Izrahiah Michael and Obadiah and Joâ—…h Ishiah five d Including their father Izrahiah all of them chief men 4 And with them by their generations after the house of their fathers were bands of souldiers for war six and thirty thousand men e To wit of the Posterity of Uzzi as the other 22600 v. 2. were the Posterity of Tobah for they had many wives and sons 5 And their brethren among all the families of Issachar were men of might reckoned in all by their genealogies four score and seven thousand 6 The sons of * 〈◊〉 16. 21. Benjamin Bela and Becher and Jediael three f They were Ten Gen. 46. 21. and five of them are named ch 8. 1. but here onely three are mentioned either because these were most Eminent for Courage or Fruitfulness or because the other Families were now extinct 7 And the sons of Bela Ezbon and Uzzi and Uzziel and Jerimoth and Iri five heads of the house of their fathers g Each of them Head or Chief or Commander of that House or Family from which he was descended or to which he belonged For it may seem by comparing this with ch 8. 3 c. that these were not the immediate sons of Belah but his Grandchildren descended each from a several Father and their Fathers are here omitted peradventure because they were obscure persons as their sons are mentioned for their Eminency mighty men of valour and were reckoned by their genealogies twenty and two thousand and thirty and four 8 And the sons of Becher Zemira and Joash and Eliezer and Elioenai and Omri and Jerimoth and Abiah and Anathoth and Alameth All these are the sons of Becher 9 And the number of them after their genealogy by their generations heads of the house of their fathers mighty men of valour was twenty thousand and two hundred 10 The sons also of Jediael Bilhan and the sons of Bilhan Jeush and Benjamin and Ehud and Chenaanah and Zethan and Tarshish and Ahishahar 11 All these the sons of Jediael by the heads of their fathers mighty men of valour were seventeen thousand and two hundred souldiers fit to go out for war and battel 12 Shuppim also and Huppim h Called Muppim and Huppim Gen. 46. 21. also Hupham and Shupham Numb 26. 39. the children of 〈◊〉 1. Ir and Hushim the sons of ‖ 〈◊〉 〈◊〉 〈◊〉 16. 18. Aher i But divers take the Hebrew word 〈◊〉 for a Common not Proper Name and render the words thus â—…uther son or the son of another Family or Tribe to wit of Dan as may be gathered 1. from Gen. 46. 23. where Hushim is mentioned as the onely Son of Dan where also the word sons is used of that one Man as it is here 2. From the Clause of the next Verse the sons of Bilhah who was Mother both to Dan and Napthali 3. Because otherwise the Genealogy of Dan is quite left out 4. From the word another which is used in the Hebrew Writers to design an Abominable thing which the Writer disdained to mention whence they call a Swine which to
a long time in searching and judging to find them out And this and the other Acts mentioned in this Verse are to be understood of God solely and exclusively it being here as it is oft elsewhere in this Book sufficiently implied that this kind of divine Wisdom which consists in the accurate knowledge of all Gods Counsels and works is far above out of man's reach Man doth not see this Wisdom but only so far as God is pleased to reveal it to him and therefore he cannot declare it to others man did not prepare nor order nor contriâ—… it and therefore no wonder if he cannot search it out And so this is most fitly connected with the following Verse For as here he tells us what Wisdom is denied to man so there he informeth us what is granted to him 28. And a Or rather But For this is added by way of opposition to shew that mans Wisdom doth not lie in a curious enquiry into or an exact knowledge of the secret paths of Gods Counsel and Providence but in things of another and of a lower nature unto man b Unto Adam at first and in and with him to all his Race and Posterâ—…ty he said c i. e. God spake it partly and at first inwardly to the mind of Man in which God wrote this with his own Finger and engraved it as a first Principle for his direction and partly afterwards by the Holy Patriarchs and Prophets and other Teachers of his Church whom God sent into the World to teach men true Wisdom which accordingly they did not by acquainting the People with the secrets and intricacies of Gods Counsel and Providence but by declaring the revealed Will of God and instructing them in their duty towards God and Men making this their great if not only business to make men wise unto Salvation See Deut. 4. 6. 29. 29. behold d Which expression notes the great importance of this Doctrine and withal man's dulness and backwardness to apprehend and consider it and man's proneness to place his Wisdom in vain and curious speculations * 〈◊〉 〈◊〉 â—… 〈◊〉 Eccâ—… 1â—… 〈◊〉 the fear of the LORD e i. e. True Religion and the right Worship of God both inward and outward all which cometh under this name that is wisdom f In that only consists mans true Wisdom because that and that only is his duty and his safety and happiness both for this Life and for the next and withal this is attainable whereas the depths of Gods ways are unknown and unsearchable to humane or created Capacities and to depart from evil g i. e. From 〈◊〉 which is called evil eminently as being the chief if not the only Evil and the cause of all other evils and that which is constantly and immutably evil whereas afflictions are frequently made good and highly beneficial Religion consists of two Branches doing good and forsaking evil the former is expressed in the former clause of this Verse and the latter in these words is understanding h Is the best kind of Knowledge or Wisdom to which man can attain in this Life The same thing is here twice expressed in several Phrases And the design of Iob in this close of his Discourse is not only to shew the mistake and reprove the Arrogance and boldness of his Friends in prying into Gods secrets and passing such a rash censure upon him and upon Gods ways and carriage towards him but also to vâ—…ndicate himself from the imputation of Hypocrifie and Profaneness which they fastened upon him by shewing that he had ever esteemed it to be his best Wisdom and true Interest to fear God and to depart from evil CHAP. XXIX 1. MOreover Job †Heb. 〈◊〉 to 〈◊〉 up continued his Parable and said 2. Oh that I were as in months past as in the days when God preserved me a To wit from all those miseries which now I feel This he desires not only for his own Ease and comfort but also for the vindication of his Reputation and of the honour of Religion which suffered by his means For as his calamities were the only ground of all their hard Speeches and censures of him as a man for saken and hated by God so he rightly judged that this ground being removed and his prosperity restored his Friends would take it for a token of Gods favour to him and beget in them a milder and better opinion of him 3. When his ‖ Or 〈◊〉 Candle b i. e. His Favour and Blessing oft signified by the name light as his displeasure and a state of affliction is frequently called darkness shined upon my head c Or over my bead to comfort and direct me The ground of the Expression is this that lights used to be carried and set on high that men may make the better use of them as the Sun for that end was placed above us and when by his light I walked through darkness d I passed safely through many difficulties and dangers and common calamities which befell others who lived round about me and overcame those troubles which fell upon my self 4. As I was in the days of my youth e i. e. In my former and flourishing days which he calls the days of Youth because those are commonly the times of mirth and comfort as Old-age is called evil days Eccles. 12. 1. when the secret of God was upon my Tabernacle f When there was a secret Blessing of God upon me and my Family protecting directing and succeeding us in all our affairs which the Devil observed Ch. 1. 10. whereas now there is a visible curse of God upon me and mine 5. When the Almighty was yet with me g i. e. On my side whereas now he is against me and hath forsaken me when my Children h Or servants or both and therefore he useth this word which comprehends both were about me 6. When I washed my steps with ‖ butter i i. e. When I abounded in all sorts of Blessings which is oft signified by this or the like Phrases as Gen. 49. 11. Deut. 33. 24. Iob 20. 17. Psal. 81. 16. When I had such numerous Herds of Cattle and consequently such plenty of Butter that if I had needed it or been pleased so to use it I might have washed my Feet with it and the 〈◊〉 Rock poured †me out Rivers of Oil k When not only fruitful fields but even barren and rocky places such as that part of Arabia was where Iob lived yielded me Olive Trees and Oil in great plenty See on Deut. 32. 13. 〈◊〉 〈◊〉 17. 〈◊〉 〈◊〉 7. When I went out l From my dwelling to the gate m To wit of the City as the following words shew to the place of Judicature which was in the Gates as hath been oft observed through the City n Through that part of the City which was between