beast they shall surely be put to death their blood shall be upon them 17 * chap. 18. 9 Deut. 27. 23. And if a man shall take his sister his fathers daughter or his mothers daughter and see her nakedness x Seeing is here understood either 1. properly and so God would cut off the occasions of further filthiness Or rather 2. improperly for touching her or lying with her for 1. the sence of seeing is oâ—…t put for other sences as for hearing Ger 42. 1. compared with Act. 7. 12. Exod. 2â—… 18. Rev. 1. 12. and for touching as Ioh. 2â—… 25 29. 2. that act is expressed by words parallel to this of seeing as by 〈◊〉 or discovering and by knowing Gen. 4. 1. 3. so it is directly explained in the following words 〈◊〉 〈◊〉 uncovered 〈◊〉 〈◊〉 〈◊〉 which manifestly signifies lying with her â—… it is not probable that an equal punishment 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dest sight and to the highest act of filthiness 5. nor seems there to be any reason why this crime should be restrained to this rather than to any other relations when it was as great yea a greater crime in some other relations and she see his nakedness it is a wicked thing and they shall be cut off in the sight of their people y i. e. Publickly for the terrour and caution of others he hath uncovered his sisters nakedness he shall bear his iniquity 18 * chap. 18. 19. See ch 15. 24. And if a man shall lie with a woman z Wittingly and willingly See on Lev. 15. 24. and 18. 19. having her sickness a i. e. her monethly infirmity and shall uncover her nakedness he hath †Heb. made naked discovered her fountain b Or her issue Thus the fountain of blood in Mark 5. 29. is the issue of blood Luk. 8. 44. the fountain put for the stream the cause for the effect which is common and she hath uncovered the fountain of her blood and both of them shall be cut off from among their people 19 * ch 18. 12 13. And thou shalt not uncover the nakedness of thy mothers sister nor of thy fathers sister for he uncovereth his near kin they shall bear their iniquity 20 * chap. 18. 14. And iâ—… a man shall lie with his uncles wife he hath uncovered his uncles nakedness they shall bear their sin they shall die childless c i. e. Either shall be speedily cut off ere they can have a child by that incestuous conjunction that the remembrance of the fact may be blotted out or if this seem a less crime than most of the former incestuous mixtures because the relation is more remote and therefore the Magistrate shall forbear to punish it with death yet they shall either have no children from such an unlawful bed or their children shall die before them Hos. 9. 11 12. or shall not be reputed their genuine children but bastards and therefore excluded from the congregation of the Lord Deut. 23. 2. 21 * chap. 18. 16. And if a man shall take his brothers wife d Except in the case allowed by God Deut. 25. 5. it is †Heb. a separation an unclean thing e An abominable thing like the uncleanness of a menstruous woman which is oft expressed by this word Heb a separation or removing i. e. a thing deserving separation or exclusion from society with others or a thing to be removed out of sight or out of the world he hath uncovered his brothers nakedness they shall be childless 22 Ye shall therefore keep all my †chap. 18. 26. statutes and all my judgments and do them that the land whither I bring you to dwell therein * chap. 18. 25. spue you not out 23 And ye shall not walk in the manners of the nation which I cast out before you for they committed all these things and * Deut. 9. 5. therefore I abhorred them 24 But I have said unto you Ye shall inherit their land and I will give it unto you to possess it a land that floweth with milk and honey I am the LORD your God which have separated you from other people f By my special grace and favour vouchsafed to you above all people in glorious and miraculous works wrought for you and among you and in ordinances and other singular priviledges and blessings imparted to you all which calls for your special love and service 25 * chap. 11. 2. Deut. 14. 4. Ye shall therefore put difference between clean beasts and unclean and between unclean fowls and clean and ye shall not make your souls abominable by beast or by fowl or by any manner of living thing that ‖ Or moveth creepeth on the ground which I have separated from you as unclean g i. e. As things which by my sentence I have made unclean and which you must avoid as such 26 And ye shall be holy unto me * Verse 7. chap. 19. 2. Peâ—… 1. 1â—… 1 for I the LORD am holy and have severed you from other people that ye should be mine 27 * Deut. 1â—… 10 11. 1 Sam 28. 7 8. A man also or woman that hath a familiar spirit or that is a wizard shall surely be put to death they shall stone them with stones their blood shall be upon them CHAP. XXI 1 AND the LORD said unto Moses Speak unto the priests the sons of Aaron and say unto them * Ezek. 44. 25. There shall none be defiled for the dead a To wit by touching of the dead body or abiding in the same house with it or assisting at his funerals or eating of the funeral feast The reason of this law is evident because by such pollution they were excluded from converse with men to whom by their function they were to be serviceable upon all occasions and from the handling of holy things Num. 6. 6. and 19. 11 14 16. Deut. 26. 14. Hos. 9. 4. And God would hereby teach them and in them all successive Ministers of holy things that they ought so entirely to give themselves to the service of God that they ought to renounce all expressions of natural affections and all worldly employments so far as they are impediments to the discharge of their holy services See Lev. 10. 3 7. Deut. 33. 9. Mat. 8. 22. Hereby also God would beget in the people a greater reverence to the Priestly function and oblige the Priests to a greater degree of strictness and purity than other men among his people 2 But for his kin that is near unto him b Under which general expression his wife seems to be comprehended though she be not expressed in the following instances because from the mention of others more remote it was easie to gather that so near a relation was not excluded And hence it is noted as a peculiar and extraordinary case that Ezekiel who was a
they have imagined to do 7. Go to let us m i. e. The blessed Trinity See Gen. 1. 26. go down and there confound their Language n By making them forget their former Language and by putting into their minds several Languages not a distinct Language into each person but into each Family or rather into each Nation that they may not †Heb. hear understand one anothers speech o And thereby be disenabled from that mutual commerce which was altogether necessary for the carrying on of that work 8. So the LORD scattered them abroad from thence upon the face of all the Earth p Thus they brought upon themselves the very thing they seared and that more speedily and more mischievously to themselves For now they were not only divided in place but in Language too and so were unfitted for those Consederacies and Correspondencies which they mainly designed and for the mutual Comfort and Help of one another which otherwise they might in good measure have enjoyed And they left off to build the City 9. Therefore is the Name of it called ‖ That is confusion Babel because the LORD did there confound the Language of all the Earth and from thence did the LORD scatter them abroad upon the face of all the Earth 10. * Chap. 10. 32. 1 Chron. 1. 17. These are the Generations of Shem q Not all of them as appears both from the next verse and from the former Chapter but of those who were the seminary of the Church and the Progenitors of Christ. Shem was an hundred years old and begat Arphaxad two years after the Flood 11. And Shem lived after he begat Arphaxad five hundred years r So that he lived almost all the time of Abraham which was a singular blessing both to himself who hereby saw his Children of the tenth Generation and to the Church of God which by this means enjoyed the Counsel and Conduct of so great a Patriarch and begat Sons and Daughters 12. And Arphaxad lived five and thirty years and begat Salah 13. And Arphaxad lived after he begat Salah four hundred and three years and begat Sons and Daughters 14. And Salah lived thirty years and begat Eber. 15. And Salah lived after he begat Eber four hundred and three years and begat Sons and Daughters 16. * 1 Chro. 1. 19. And Eber lived four and thirty years and begat * called Luk. 3. 35. Phalec Peleg 17. And Eber lived after he begat Peleg four hundred and thirty years s So that he was the longest liv'd of all the Patriarchs which were born after the Flood and begat Sons and Daughters 18. And Peleg lived thirty years and begat Reu. 19. And Peleg lived after he begat Reu two hundred and nine years and begat Sons and Daughters 20. And Reu lived two and thirty years and begat * Luk 3. 35. Saruch Serug 21. And Reu lived after he begat Serug two hundred and seven years and begat Sons and Daughters 22. And Serug lived thirty years and begat Nahor 23. And Serug lived after he begat Nahor two hundred years and begat Sons and Daughters 24. And Nahor t The first Patriarch who fell to Idolatry lived nine and twenty years and begat * Luk. 3. 34. Thara Terah 25. And Nahor lived after he begat Terah an hundred and nineteen years and begat Sons and Daughters 26. And Terah lived seventy years and * Josh. 24. 2. 1 Chro. 1. 26. begat u i. e. Began to beget as Gen. 5. 32 Abram x Who is first named in order of Dignity for which cause Shem is put before Ham and Iapheth and Moses before Aaron not in order of time which seems to be this Haran probably was the eldest because Nahor married his Daughters Nahor the second and Abram certainly was the youngest because Terah Abrams Father lived two hundred and five years ver 32. and Abram after his Fathers Death Acts 7. 4. went out of Haran when he was seventy five years old Gen. 12. 4 5. therefore he was not begotten in Terahs seventieth year when Terah began to beget his Sons as here is said but in his one hundred and thirtieth year and so there remains seventy five years precisely to Abrams departure And Sarai Harans Daughter was but ten years younger than Abram Gen. 17. 17. and therefore Haran was Abrams Elder Brother Nahor and Haran 27. Now these are the Generations of Terah Terah begat Abram Nahor and Haran And Haran begat Lot 28. And Haran died before his Father Terah y i. e. In the presence and during the Life of his Father in the Land of his Nativity in Ur of the Caldees 29. And Abram and Nahor took them Wives The Name of Abrams Wife was Sarai and the Name of Nahors Wife Milcah the Daughter of Haran z Such Marriages of Uncles and Nieces being permitted then Exod. 6. 20. as in the beginning of the World the Marriages of Brethren and Sisters were though afterwards the Church being very much enlarged they were severely forbidden Levit 18. 12 14. the Father of Milcah and the Father of Iscah a Who is either Sarai as the Jews and many others think or rather another person For 1. Why should Moses express Sarai thus darkly and doubtfully Had he meant her he would have added after Iscah this is Sarai according to his manner in like cases Gen. 14. 2 7. and 35. 6. He elsewhere calleth her the Daughter not of his Brother as he should have done had she been Iscah but of his Father by another Mother 30. But Sarai was barren she had no child b See Gen. 16. 1 2. and 18. 11 12. 31. And Terah took Abram his Son c See Ios. 24. 2. Nehem. 9. 7. 1 Chron. 1. 26. Being informed by his Son of the command of God he did not despise it because it came to him by the hands of his inferiour but chearfully obeyeth it and therefore he is so honourably mentioned as the Head and Governour of the Action and Lot the Son of Haran his sons son and Sarai his daughter in law his Son Abrams wife and they went forth with them †i. e. Terab and Abram went with Lot and Sarâ—…i as their Heads and Guides from * Neh. 9. 7. Act. 7. 4. Ur of the Caldees to go into the Land of Canaan and they came unto Haran d Called Charran Act. 7. 4. and by the Romans Carrae a place in Mesopotamia strictly so called in the way to Canaan and near to it well known by Crassus his defeat there See Gen. 24. 10. and 28. 10. and 29. 4. and dwelt e Or rested or abode being detained there for a season peradventure by Terab's disease which begun there for the next verse tells us of his death there 32. And the days of Terah were two hundred and five years and Terah died in Haran CHAP. XII 1.
of the north Psal. 4â—… 2. and more specially to wit on mount Calvary which was on the North and West side of Ierusalem before the LORD and the Priests Aarons sons shall sprinkle his blood round about upon the Altar 12 And he shall cut it into his pieces with his head and his fat and the Priest shall lay them in order on the wood that is on the fire which is upon the altar 13 But he shall wash the inwards and the legs with water and the Priest shall bring iâ—… all and burn it upon the altar it is a burnt-sacrifice an offering made by fire of a sweet savour unto the LORD 14 And if the burnt-sacrifice for his offering to the LORD be of fowles then he shall bring his offering of * chap. 5. â—… turtle doves or of young pigeons z These birds were appointed for the relief of the poor who could not bring better And these birds are preferred before others partly because they were easily gotten and partly because they are fit representations of Christs chastity and meekness or gentleness for which these birds are remarkable The pigeons must be young because then they are best but the turtle-doveâ—… are better when they are more grown up and therefore theâ—… are not confined to that age 15 And the Priest shall bring it unto the altar and ‖ Or 〈◊〉 off the head with the 〈◊〉 wring off a To wit from the rest of the body as sufficiently appears because this was to be burnt by it self as it here follows and the body afterwards ver 17. And whereas it is said Levit. 5. 8. he shall â—…ing his 〈◊〉 from his neck but shall not divide it 〈◊〉 that is spoken not of the burnt-offering as here out of the sin-offering in which there might be a differing 〈◊〉 his head and burn it on the altar and the blood thereof shall be wrung out †Heb. 〈◊〉 wâ—…ll at the side of the altar 16 And he shall pluck away his crop with ‖ Or 〈◊〉 〈◊〉 〈◊〉 his feathers b Or with its dung or filth to wit contained in the crop and in the guts and cast it beside the altar on the East-part c To wit of the Tabernacle Here the filth was cast because this was the remotest place from the Holy of Holies which was in the West-end to teach us that impure things and persons should not presume to approach to God and that they should be banished from his presence by the place of the ashes d The place where the ashes fell down and lay whence they were afterwards removed without the camp See Levit. 4. 12. and 6. 10 11. and 8. 17. 17 And he shall cleave it with the wings thereof but shall not divide it asunder e Shall cleave the bird thorough the whole length yet so as not to separate the one side from the other and so as there may be a wing left on each side See Gen. 15. 10. and the Priest shall burn it upon the altar upon the wood that is upon the fire it is a burnt-sacrifice an offering made by fire of a sweet savour unto the LORD CHAP. II. 1 AND when †Heb. 〈◊〉 any will offer a meat-offering a This was of two kinds the one joyned with other offerings Numb 15. 4 7 10. which was prescribed together with the measure of proportion of it the other of whâ—…h this plaâ—… speaks was a distinct and separate offering and â—…as 〈◊〉 â—…o the offerers good will both for the thing and for the 〈◊〉 And the matter of this offering waâ—… 〈◊〉 without 〈◊〉 〈◊〉 corn cakes c. Now this sort of sacrifices were appointed 1. because these are things of greatest necessity and benefit to man and therefore it is meet that God should be served with them and owned and praised as the giver of them 2. in condescension to the poor that they might not want an offering for God and to shew that God would accept even the meanest services when offered to him with a sincere mind 3. these were necessary provisions for the feast which was here to be represented to God and for the use of the Priests who were to attend upon these holy ministrations unto the LORD his offering shall be of fine flour b Searched or sifted and purged from all bran it being fit that the best things should be offered to the best being and he shall pour oyl upon it c Which may note the graces of the Holy Ghost which are compared to oyl and anointing with it Psal. 45. 7. 1 Ioh. 2. 20. and which are necessary to make any offering acceptable to God and put frankincense thereon d Which manifestly designed Christs satisfaction and intercession which is compared to a sweet odour Eph. 5. 2. and to incense Rev. 8. 3. 2 And he shall bring it to Aarons sons the Priests and he e i. e. That Priest to whom he brought it and who is appointed to offer it shall take thereout his handfull of the flour thereof and of the oyl thereof with all the frankincense thereof * chap. 5. 12. 6. 15. and the Priest shall burn the memorial of it f That part thus selected and offered which is called a memorial either 1. to the offerer who by offering this part is minded that the whole of that he brought and of all which he hath of that kind is Gods to whom this part was paid as a quit-rent or acknowledgment Or 2. to God whom to speak after the manner of men this did put in mind of his gracious covenant and promises of favour and acceptance of the offerer and his offering See Exod. 30. 16. Levit. 6. 15. Numb 5. 26. upon the altar to be an offering made by fire of a sweet savour unto the LORD 3 And * chap. 7. 6. Eccl. 7. â—…1 the remnant of the meat-offering shall be Aarons and his sons ‖ To be eaten by them Levit. 6. 16. it is a * Num. 18. 9. thing most holy g i. e. Most holy or such as were to be eaten onely by the Priests and that onely in the holy place near the Altar See Levit. 6. 26. and 7. 6 9. and 21. 22. of the offerings of the LORD made by fire 4 And if thou bring an oblation of a meat-offering baken in the oven h Made in the Sanctuary for that use as may seem from 1 Chron. 23. 28 29. Ezek. 46. 20. it shall be an unleavened cake of fine flour mingled with oyl or unleavened wafers anointed with oyl 5 And if thy oblation be a meat-offering baken ‖ Or on a flat plate or slice in a pan it shall be of fine flour unleavened mingled with oyl 6 Thou shalt part it in pieces i Because part of it was offered to God and part given to the Priest and pour oyl thereon it is a meat-offering 7 And if thy oblation
and that all the difference which was between him and consequently between other good men and the wicked progeny of Cain was not from the nature which they received from Adam but from the grace infused into them by God and called his name Seth. 4. * 1 Chron. 1 â—… c. And the days of Adam after he had begotten Seth were eight hundred years And he begat Sons and Daughters k Whose names and numbers are here passed over in silence as not belonging to the Genealogy of Christ nor to the following History 5. And all the days that Adam lived were nine hundred and thirty years l The long lives of men in ancient times here noted are also mentioned by Heathen Authors And it was wisely so ordered by God both for the more plentiful encrease of mankind in the first age of the world and for the more effectual propagation of true Religion and other useful knowledge to the World And many natural reasons might be given why their lives were then longer than afterwards and he died 6. And Seth lived an hundred and five years and begat Enos 7. And Seth lived after he begat Enos eight hundred and seven years and begat Sons and Daughters 8. And all the days of Seth were nine hundred and twelve years and he died 9. And Enos lived ninety years and begat †Heb. Kenaâ—… Cainan 10. And Enos lived after he begat Cainan eight hundred and fifteen years and begat Sons and Daughters 11. And all the days of Enos were nine hundred and five years and he died 12. And Cainan lived seventy years and begat †Gr. Maleleel Mahalaleel 13. And Cainan lived after he begat Mahalaleel eight hundred and forty years and begat Sons and Daughters 14. And all the days of Cainan were nine hundred and ten years and he died 15. And Mahalaleel lived sixty and five years and begat †Heb. Iered Iared 16. And Mahalaleel lived after he begat Iared eight hundred and thirty years and begat Sons and Daughters 17. And all the days of Mahalaleel were eight hundred ninety and five years and he died 18. And Iared lived an hundred sixty and two years and he begat Enoch 19. And Iared lived after he begat Enoch eight hundred years and begat Sons and Daughters 20. And all the days of Iared were nine hundred sixty and two years and he died 21. And Enoch lived sixty and five years and begat †Gr. Mathusala Methuselah m Whose name is thought by some learned men to contain a prophesie of the flood which was to come a thousand years after for it signifies He dies and the dart or Arrow of Gods vengeance comes Or He dies and the sending forth of the Waters comes 22. And Enoch * Chap. 24. 40. Psal. 16. 8. 116. 9. walked with God n i. e. He lived as one whose eye was continually upon God whose care and constant course and business it was to please God and to imitate him and to maintain acquaintance and communion with him as one devoted to Gods service and wholly governed by his will he walked not with the Men of that wicked age or as they walked but being a Prophet and Preacher as may be gathered from Iude v. 14 15. with great zeal and courage he protested and preached against their evil practises and boldly owned God and his ways in the midst of them Compare Gen. 6. 6. Ier. 12. 3. Mic. 6. 8. after he begat Methuselah three hundred years and begat Sons and Daughters o Hence it is undeniably evident that the state and use of Matrimony doth very well agree with the severest course of Holiness and with the office of a Prophet or Preacher 23. And all the days of Enoch were three hundred sixty and five years 24. And * Heb. 11. â—… Enoch walked with God And he was not p i. e. He appeared not any longer upon Earth or amongst mortal Men. The same phrase is in Gen. 42. 36. Ier. 31. 15. for God took him q Out of this sinful and miserable World unto himself and to his heavenly Habitation See Luke 23. 43. And he took either his Soul of which alone this phrase is used Ezek. 24. 16. or rather both Soul and Body as he took Elias 2 King 2. 11. because he so took him that he did not see death Heb. 11. 5. 25. And Methuselah lived an hundred eighty and seven years and begat †Heb. Lemech Lamech 26. And Methuselah lived after he begat Lamech seven hundred eighty and two years and begat Sons and Daughters 27. And all the days of Methuselah were nine hundred sixty and nine years r The longest time that any man lived But it is observable that neither his nor any of the Patriarchs lives reached to a thousand years which number hath some shadow of perfection and he died s But a little before the Flood came being taken away from the evil to come 28. And Lamech t Not that wicked Lamech mentioned Chap. 4. for he was of the Family of Cain but this was descended from Seth. lived an hundred eighty and two years and begat a Son 29. And he called his name †Gâ—… Noe. Noah u Which signifies rest saying x By the Spirit of Prophesie this same shall comfort us concerning our work and toil of our hands y i. e. Concerning the hard labour and manifold troubles to which we are sentenced ch 3. 19. And this he did either 1. By the invention of instruments of husbandry whereby Tillage was made more easie Or 2. By removing in some part the curse inflicted upon the Earth and reconciling God unto mankind Possibly he might suppose that this was the Messias or promised Seed and the Saviour of the undone World As it was frequent with the antient Fathers through their earnest desire of the Messias to expect him long before he came and to mistake other persons for him Or 3. By preserving a remnant of mankind from that deluge which he by the spirit foresaw would come and re-peopling the emptied Earth with a new Generation of men and by restoring and improving the art of Husbandry See Gen. 9. 20. because of the ground which the LORD hath cursed 30. And Lamech lived after he begat Noah five hundred ninety and five years and begat Sons and Daughters 31. And all the days of Lamech were seven hundred seventy and seven years and he died 32. And Noah was five hundred years old And Noah begat z i. e. He began to beget God in mercy denying him Children till that time that he might not beget them to the destroyer that he might have no more than should be saved in the Ark. Or having before that time begotten others who were now dead and having the approaching Flood in his view he began again to beget a seminary for the World Of these three Sons here following the eldest
†Heb. and the Lord said c. NOW the * Act. 7. 3. LORD had said a To wit in Ur of the Chaldees by comparing Gen. 11. 31. with Act. 7. 3 4. or did say again i. e. renewed the command in Haran whilest Abram might possibly linger there as afterwards Lot did in Sodom longer than he should But the former interpretation is more probable because Moses speaks here of that command of God which came to Abram before he was gone from his kindred and fathers house and therefore before he came to Haran And this command was given to Abram either immediately or by Sem then the Governour of God's Church unto Abram Get thee out of thy countrey * Chap. 31. 3. and from thy kindred and from thy fathers house b From the Family of Nachor which was now become idolatrous Gen. 31. 30. Ios. 24. 2. and consequently their society was dangerous and pernicious and therefore God mercifully snatcheth him as a brand out of the Fire unto a land that I will shew thee c Which as yet he nameth not for the greater tryal and exercise of Abrams faith and patience Compare Isa. 41. 2. Heb. 11. 8. 2. And I will †Heb. make thee a great Nation make of thee a great Nation and I will bless thee d With all my blessings spiritual temporal and eternal See Deut. 7 13. and 28. 2 c. and Eph. 1. 3. and make thy name great and thou shalt be a blessing e i. e. Both a pattern and an instrument of blessedness to others to thy posterity who shall be blessed for thy sake to thy Servants and Friends who shall be blessed by thy instruction and help and to all the world as it follows 3. And I will bless them that bless thee and curse him that curseth thee f Those that are Friends or Enemies to thee shall be the same to me A marvellous condescension and priviledge * Chap. 18. 18. and 22. 18. Acts 3. 25. Gal. 3. 8. and in thee g i. e. In thy seed as it is explained Gen. 22. 18. and 26. 4. and 28. 24. i. e. in and through Christ Act. 3. 25. Gal. 3. 9 16 28 29. or for thee as the Chaldee hath it i. e. for thy sake or by thee i. e. by thy means or with thee by comparing this with Gal. 3. 8 9. i. e. in the same way and manner in which thou art blessed that is by a fruitful Faith Compare Rom. 4. 11 12 16. shall all families h i. e. All Nations which is to be limited to the Believers of all Nations by the whole current of the Scriptures All that shall be blessed shall be blessed by this means and no other way of the Earth be blessed â—… 4. So Abram departed k First from Ur and after his Fathers death from Haran as the Lord had spoken unto him and Lot went with him and Abram was seventy and five years old when he departed out of Haran 5. And Abram took Sarai his Wife and Lot his Brothers Son and all their substance that they had gathered and the souls l i. e. The persons as the word Souls is oft used as Gen. 14. 21. and 17. 4. Exod. 12. 15. Levit. 2. 1. Numb 23. 10. Deut. 24. 7. Mark 3. 4 c. that they had gotten m Heb. made i. e. either 1. begotten for though Abram had yet no Children Lot had and both their servants had Children by their fellow-servants born in their house which might well be numbred among Abrams and Lots persons because they had an absolute dominion over them Or 2. Instructed i. e. turned from Idolatry and taught in the true Religion as the Chaldee expounds it for such were most proper for Abram to take along with him out of his Fathers house in this expedition Or 3. Gotten i. e. procured either by conquest or purchase or any other lawful and usual way in Haran and they went forth to go into the Land of Canaan and into the Land of Canaan they came 6. And Abram passed through the Land unto the place of Sichem n Heb. Sechem a place afterwards so called in the Mountains of Ephraim Ios. 21. 21. Iudg. 8. 31. and here so called by anticipation unto the plain of Moreh And the Canaanite o Properly so called that cursed cruel impious and idolatrous Nation See Zach. 14. 21. This is added as an aggravation of Abrams faith and obedience that he durst and did profess the true Religion in the midst of such a people which could not be without great danger both of his Estate and Life was then in the Land p As a settled inhabitant to continue there for a long time whereas now in Moses his time he was forthwith to be expelled out of it 7. And the LORD appeared unto Abram q To encourage and comfort him against his wicked neighbours and said * Chap. 13. 15. Unto thy seed will I give this Land r See Geâ—… 13. 15. and 15. 18. and 17. 8. and 24. 7. Deut. 34. 4. and there built he an * Chap. 13. 4. altar s A place for Sacrifice and other parts of Divine Worship erected by him both to keep his Family in the true Religion and to separate himself and them from that idolatrous neighbourhood unto the LORD who appeared unto him 8. And he removed from thence unto a mountain on the East of Beth-el t A known place which afterwards was called Beth-el but now Luz Gen. 2â—… 19. An usual prolepsis or anticipation as before v. 6. and pitched his tent having Beth-el on the West u Or On the Sea which is all one because the Sea was on the West part of the Land See Gen. 13. 14. and 28. 14. Num. 3. 23. Deut. 3. 27. and Hai x or Ai as it is called Ios. 7. 2. Ier. 49. 3. Isa. 10. 28. on the East and there he built an altar unto the LORD and called upon the name of the LORD 9. And Abram journeyed y Removing from place to place still hoping to meet with better Neighbours and to free himself from that perpetual vexation which he had in beholding their wickedness †Heb. in going and journeying going on still towards the South z i. e. the Southern part of the Land of Canaan towards Egypt 10. And there was a Famine in the Land a Or In that Land of Canaan a Land eminently fruitful Deut. 8. 7 8. This was partly to punish that peoples sins Psal. 107. 34. partly to try Abrams faith and Abram went down into Egypt to sojourn there for the famine was grievous in the Land 11. And it came to pass when he was come near to enter into Egypt that he said unto Sarai his Wife Behold now I know that thou art a fair Woman to look upon b Qu. How could she
are comprehended under it either because of its eminency or because they were subject or subordinate to it as may seem probable from the History Gen. 14. wilt thou also destroy and not spare the place for the fifty righteous that are therein 25. That be far from thee to do after this manner to slay the righteous with the wicked and that the righteous shall be as the wicked that be far from thee * Job 8. 3. and 34. 17. Rom. 3. 6. shall not the judge of all the Earth r Now he clearly perceiveth that this person was no less than the Creator Governour and â—…udge of the World even the second person in the blessed Trinity to whom that Title and work is ascribed as Iohn 5. 22 27. Acts 10. 42. and 17. 31. do right s He speaks not this as if it were simply unjust for God to involve the righteous in the same temporal destruction with the wicked for he knew very well and by his own experience that there was not a just man upon Earth that did good and sinned not Eccles. 7. 20. and therefore no such just man who did not for his own sin deserve that death and destruction which is the proper wages of sin Rom. 6. last But he speaks not here of strict and rigorous justice but of that moderate and equitable way which God is pleased to use with the Sons of Men and of that right to temporal deliverances which by vertue of Gods gracious Covenant and Promise did accrue to Pious and Vertuous persons especially in the times of the Old Testament when temporal promises were more expresly and particularly made to good men 26 And the LORD said if I find in Sodom fifty righteous within the City then I will spare all the place for their sakes 27 And Abraham answered and said Behold now I have taken upon me to speak unto the LORD which am but dust and ashes t In regard of the composition of my body which was taken out of the dust and shall return into it again See Gen. 3. 19. Iob 4. 19. Eccles. 12. 7. 1 Cor. 15. 47 48. 28 Peradventure there shall lack five of the fifty righteous wilt thou destroy all the City for lack of five u Heb. for five or because of five to wit which are lacking or wanting The same supplement we have also Psal. 109. 24. Lam. 4. 9. And he said If I find there forty and five I will not destroy it 29 And he spake unto him yet again and said Peradventure there shall be forty found there And he said I will not do it for forties sake 30 And he said unto him Oh let not the LORD be angry and I will speak Peradventure there shall thirty be found there And he said I will not do it if I find thirty there 31 And he said Behold now I have taken upon me to speak unto the LORD Peradventure there shall be twenty found there And he said I will not destroy it for twenties sake 32 And he said * Judg. 6. 39. Oh let not the LORD be angry and I will speak yet but this once x Abraham in modesty could proceed no further and being a good man himself he had a charitable opinion of others and thought there certainly were so many good men in all those Cities especially including Lot and his Family No doubt Abraham remembered Lot in his Prayers but that large and generous soul could not content himself with Lots preservation but aims at the saving of the whole Cities which when he saw was doubtful and unlikely he prayed for his deliverance out of that common destruction as may be gathered from Gen. 19. 29. Peradventure ten shall be found there And he said I will not destroy it for tens sake 33 And the LORD went his way assoon as he had left communing with Abraham and Abraham returned unto his place CHAP. XIX 1. AND there came a Even those two which departed from Abraham Chap. 18. 22. and now were come to Lot the third yet staying and communing with Abraham two Angels b So they truly were though they be called Men chap. 18. to Sodom at even c Of the same day on which they departed from Abraham and Lot sat in the gate of Sodom d Where he sat either to observe the administration or corruption of justice there for the seats of Judicature were in the gates Or rather to wait for strangers to whom he might exercise kindness and hospitality and Lot seeing them rose up to meet them and he bowed himself with his face toward the ground 2 And he said Behold now my Lords * Heb. 13. 2. turn in I pray you into your servants house and tarry all night and * Chap. 18. 4. wash your feet and ye shall rise up early and go on your ways ‖ And so this will be no hindrance to your occasions And they said * See Luk. 24. 28. Nay but we will abide in the street all night e This was no untruth but really intended by them in the present state of things and upon supposition that Lot should press them no further but they also intended if Lot was earnest with them to comply with him Their first denial was but decent and an act of civility and in them it was a design to discover Lots Piety and Hospitality and to manifest the great difference between him and the barbarous Sodomites and the reason and justice of Lots deliverance and their destruction 3 And he pressed upon them greatly and they turned in unto him and entered into his house and he made them a feast and did bake unleavened bread f Because that was sooner prepared that so they might eat it and after that go to Bed in due time and they did eat 4 But before they lay down ‖ To sleep of which this word is used Gen. 28. 13. Levit. 14. 47. and. 26. 6. the men of the City even the men of Sodom compassed the house round both old and young all the people from every quarter g Some to exercise villany and some to please themselves with the contemplation of it and some out of curiosity c. This is added to shew how universally corrupt they were and that there were not ten righteous men there 5 And they called unto Lot and said unto him where are the men which came in to thee this night bring them out unto us that we may know them h Either know who they are Or rather abuse them as Lots answer explains it and so that word is used Gen. 4. 1. Nâ—…b 31. 17. Iudg. 19. 22. And for the sin here committed see Levit. 18. 22. and 20. 13. Rom. 1. 26 27. 1 Câ—…r 6. 9. Iudâ—… vâ—…r â—… They openly and impudently profess their wicked intention for which they are branded Isa. 3. 9. and this intention of theirs is the more probable because
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
little unkindness which we expressed to thee Or it may be a wish if thou makest this covenant with us be thou now the blessed of the Lord we heartily wish thy blessings and prosperity may increase 30 And he made them a feast and they did eat and drink 31 And they arose up betimes in the morning x Partly for the dispatch of their journey and business and partly because then their minds were most vigorous and sober and fit to perform so sacred an action as an oath was and sware one to another and Isaac sent them away and they departed from him in peace 32 And it came to pass the same day that Isaacs servants came and told him concerning the well which they had digged and said unto him We have found water 33 And he called it ‖ That is an oath Sheba therefore the name of the City is ‖ That is the well of the oath Beer-sheba y This name had been given before either to this or a neighbouring place by Abraham Gen. 21. 31. But was now buried in oblivion as his wells were and the wells being revived he revives and renews the name which proved now a lasting name unto this day as here follows which is not added Gen. 21. 31. because then the name though given by Abraham was soon forgotten and neglected by others unto this day 34. And Esau was forty years old when he took to wife Judith the daughter of Beeri the Hittite and Bashemath the daughter of Elon the Hittite z Both Hittites the worst of the Canaanites Ezek. 16. 3. Which from his Grand-father Abrahams severe charge Gen. 24. 3. he must needs know would be highly displeasing both to God and to his Parents And as Esau had several names being called also Edom and Seir so it seems these women and their Parents had by comparing this with Gen. 36. 2. which was usual in those times and places Or Esau had more Wives then these 35 Which * chap. 27. 46. were †Heb. bitterness of spirit a grief of mind unto Isaac and to Rebekah a Because to their Idolatry and other wickedness they added obstinacy and incorrigibleness despising their persons and godly counsels whereby they invited them to Repentance CHAP. XXVII 1 AND it came to pass that when Isaac was old a About one hundred and thirty seven years old and his eyes were dim so that he could not see b Which was ordered by Gods wise providence not onely for the exercise of Isaacs patience but also as a means to transfer Esaus right to Iacob he called Esau his eldest son and said unto him My son And he said unto him Behold here am I. 2 And he said Behold now I am old I know not the day of my death 3 Now therefore take I pray thee thy weapons thy quiver †Or As the 〈◊〉 and Hebrew Doctors render it thy Sword a weapon no less necessary for an hunter of Beasts than a Bow and thy bowe and go out to the field and †Heb. 〈◊〉 take me some venison 4 And make me favoury meat such as I love and bring it to me that I may eat c Quest. Why doth he require this before he bless him Answ. 1. That being refreshed and delighted therewith his Spirit might be more chearful and so the fitter for the giving of this prophetical benediction for which reason also the Prophet Eliha called for a minstrel ere he could utter his Prophesie 2 Kings 3. 15. 2. By the special direction of Divine providence that Esaus absence might give Iacob the advantage of getting the blessing that my soul may bless thee d He speaks not here of a common and customary blessing which Parents may bestow upon any of their Children as and when they please but of the last solemn extraordinary and prophetical benediction whereby these holy Patriarchs did by Gods appointment and with his concurrence constitute one of their sons heir not onely of their inheritance but of Abrahams covenant and all the promises both temporal and spiritual belonging to it As for the oracle delivered to Rebecca which transferred this blessing upon Iacob chap. 25 23. either Isaac knew not of it not being sufficiently informed thereof by Rebecca or he did not throughly understand it or he might apprehend that it was to be accomplished not in the persons of Esau and Iacob but in their posterity or at this time it was quite out of his mind or he was induced to neglect it through his passionate affection to his son Esau. before I die 5 And Rebekah heard when Isaac spake to Esau his son and Esau went to the field to hunt for venison and to bring it 6 And Rebekah spake unto Jacob her son saying Behold I heard thy father speak unto Esau thy brother saying 7 Bring me venison and make me savoury meat that I may eat and bless thee before the LORD e Solemnly as in Gods presence in his name and by his Authority and with his leave and favour which I shall heartily pray for thee So he signifies that this was more than an ordinary blessing which he now intended to give him before my death 8 Now therefore my son obey my voice according to that which I command thee 9 Go now to the flock and fetch me from thence two good Kids of the goats f It is observable that as Iacob deceived his Father by a Kid so his Sons deceived him by the same Creature Gen. 37. 31 32 33. and I will make them savoury meat g Out of their most tender and delicate parts Wherewith it was not difficult to deceive Isaac partly because of the likeness of the flesh especially being altered by convenient sawce and partly because the same old age which had dimmed Isaacs sight had also dulled his other senses for thy Father such as he loveth 10 And thou shalt bring it to thy father that he may eat and that he may bless thee before his death 11 And Jacob said to Rebekah his mother Behold Esau my brother is an hairy man and I am a smooth man 12 My father peradventure will feel me and I shall seem to him as a deceiver g I shall appear to him to be indeed a deceiver one that abuseth his age and blindness The particle as sometimes signifies not the likeness but the truth of the thing Ioâ—…n 1. 14. 2 Corthians 3. 18. and I shall bring a curse upon me h Which is due to every one that deceiveth the blind Deut. 27. 18. especially his Father and especially in a religious concern Ier. 48. 10. Mal. 1. 14. such as this was and not a blessing 13 And his mother said unto him Upon me be thy curse i She saith so out of an assured confidence in the Divine oracle and promise my son onely obey my voice and go fetch me them 14 And he went and fetched and brought
crime would be the more apt to suspect him and deal more severely with him 31 And they took Josephs coat and killed a kid of the goats and dipped the coat in the bloud 32 And they sent the coat of many colours and they brought k They brought it by a messenger whom they sent Men are commonly said to do what they cause others to do it to their father and said This have we found know now whether it be thy sons coat or no. 33 And he knew it and said It is my sons coat an * chap. 44. 28. evill beast hath devoured him Joseph is without doubt rent in pieces 34 And Jacob rent his clothes and put sackcloth l i. e. A course and mournful habit This is the first example of that kind but afterwards was in common use upon these occasions See 2 Sam. 3. 31. 1 King 20. 31. and 21. 27. c. upon his loins and mourned for his son many days 35 And all his sons and all his daughters m Dinah and his daughters in law and his sons daughters rose up to comfort him but he refused to be comforted and he said For I will go down into the grave n This Hebrew word Sheol is taken sometimes for hell as Iob 11. 8. Prov. 15. 11. but most commonly for the grave Or the place or state of the dead as Gen. 42. 38. and 44. 29 31. Psal. 6. 5. and 16. 10. c. And whether of those it signifies must be determined by the subject and the circumstances of the place here it cannot be meant of Hell for Iacob neither could believe that good Ioseph was there nor would have resolved to go thither but the sense is I will kill my self with grief or I will never leave mourning till I dye unto my son o Or For my Son so the preposition El is oft used for Al as 1 Sam. 1. 27. and 4. 19 21 22 and 2 Sam. 21. 2. mourning thus his father wept for him 36 And the Midianites sold him into Egypt unto Potiphar an †Heb. Eunuch But the word doth signifie not only Eunuchs but also chamberlains Courtiers and Officers officer of Pharaohs and †Heb. chief of the slaughter-men oâ—… Executioners ‖ Or chief Marshall captain of the guard p Whose office it was to apprehend and punish criminal persons See Gen. 40. 3. Ier. 39. 9. Mark 6. 27. CHAP. XXXVIII 1 AND it came to pass at that time a This story is not without difficulty if we consider how little time is allowed for all the events of this chapters there being not above twenty three years between Iudahs marriage and the birth of Pharez yea and the birth of his sons too Esrom and Hamul who are said to go into Egypt with Iacob Gen. 46. 12. But there are two ways proposed for the resolution of it as the phrase at that time may be understood two ways either 1. More largely for the time since Iacobs return from Padan to Canaan and so the History may be conceived thus Iudah was married some years before the selling of Ioseph though it be here mentioned after it and so out of its place as being the foundation of all the following events which are here placed together because they followed the selling of Ioseph Iudah and Er and Onan and afterward Pharez are supposed each to marry and have a Child at fourteen years old which though unusual wants not examples both in sacred and prophane Writers And they that will quarrel with the Scripture and question its authority for some such uncustomary occurrences which it relates shew more of impiety then wisdom in it and shall do well to consider that God might so order things by his Providence and record such things in his word upon the same account on which he hath put several other difficult passages in Scripture partly to try and exercise mens Faith Humility and Modesty and partly to punish the evil minds of ungodly men and for their sins to lay an occasion of stumbling and cavilling at the Scriptures before them that greedily seek and gladly catch at all such occasions Or 2. More strictly for the time following the sale of Ioseph which seems the more probable way and so the story lies thus Iudah was now about twenty years old when he married and the three first years he hath three sons Er Onan and Shelah The two first marry each when they were about seventeen years old Three years after both their deaths and when Shelah had been marriageable a year or two and was not given to Tamar Iudah lies with Tamar and begets upon her Pharez But as for Esrom and Hamul they are said to go into Egypt with Iacob as also Benjamins ten sons are said to go with him thither to wit in their fathers loins because they were begotten by their Father in Egypt whilest Iacob lived there of which more in its proper place that Judah went down from his brethren b Probably in discontent upon occasion of quarrels arisen among them about the selling of Ioseph whereof Iudah was a great promoter if not the first mover and turned in to a certain Adullamite c Of the City of Adullam Of which see Ios. 12. 15. and 15. 35. whose name was Hirah 2 And Judah saw there a daughter of a certain Canaanite d Whom he married against the counsel and example of his Parents But when Iudah had committed so great a crime as the selling of his Brother and God had forsaken him no wonder he adds one sin to another whose name was * 1 Chron. 2. 3. Shuah e The name not of the daughter but of her father ver 12. and he took her and went in unto her 3 And she conceived and bare a son and he called his name Er. 4 * Num. 26. 19. And she conceived again and bare a son and she called his name Onan 5 And she yet again conceived and bare a son and called his name Shelah and he was at Chezib f A place near Adullam called also Aâ—…zib Ios 19. 29. Mich. 1. 14. when she bare him 6 And Judah took a wife for Er his first-born whose name was Tamar 7 And * Num. 26. 19. Er Judahs first-born was wicked in the sight of the LORD g i. e. notoriously wicked Compare Gen. 10. 9. and 13. 13. and the LORD slew him h In some extraordinary and remarkable manner as ver 10. 8 And Judah said unto Onan Go in unto thy brothers wife and marry her i This as also divers other things was now instituted and observed amongst Gods people and afterwards was expressed in a written law Deut. 25. 5 6. See also Numb 36. 6 7. Ruth 1. 11. Mat. 22. 24 and raise up seed to thy brother k Beget a child which may have thy brothers name and inheritance and may be reputed as his child So
it was with the first child but the rest were reputed his own 9 And Onan knew that the seed should not be his and it came to pass when he went in unto his brothers wife that he spilled it on the ground lest that he should give seed unto his brother l Two things are here noted 1. The sin it self which is here particularly described by the Holy Ghost that men might be instructed concerning the nature and the great evil of this sin of self-pollution which is such that it brought upon the actor of it the extraordinary vengeance of God and which is condemned not onely by Scripture but even by the light of Nature and the judgment of heathens who have expresly censured it as a great sin and as a kind of murder Of which see my Latin Synopsis Whereby we may sufficiently understand how wicked and abominable a practice this is amongst Christians and in the light of the Gospel which lays greater and stricter obligations upon us to purity and severely forbids all pollution both of Flesh and Spirit 2. The cause of this wickedness which seems to have been either hatred of his brother or envy at his brothers name and honour springing from the pride of his own heart 10 And the thing which he did †Heb. was evil iâ—… the eyes of the Lord. displeased the LORD m An expression noting a more then ordinary offence against God as 2 Sam. 11. 27. wherefore he slew him also n This just but dreadful severity of God is noted both for the terrour of such like transgressors and to provoke love and thankfulness to God in those whom he useth more indulgently 11 Then said Judah to Tamar his daughter in Law Remain a widow at thy fathers house o Whither he sent her from his house that Shelah might not be insnared by her presence and conversation till Shelah my son be grown p So he dismisseth her with a pretence of kindness and a tacit promise of marriage to her which he never intended to keep as the following words imply for he said q Or rather but he said for the Hebrew chi oft signifies but as Gen. 45. 8. Psal. 37. 20. Eccl. 2. 10. and 6. 2. So here is an opposition between what he said to Tamar and what he said to himself or in his own heart as that word said is oft used He intimated to her that he would give Shelah to her but he meant otherwise and said in himself I will not do it Leâ—…t peradventure he die also as his brethren did r Imputing the death of his two sons either to her fault or to her unluckiness rather than to his own or his sons miscarriages and Tamar went and dwelt in her fathers house 12 And †Heb. the days were multiplyed in process of time s When many days had passed and Shelah though grown was not given to Tamar the daughter of Shuah Judahs wife died and Judah was comforted and went up unto his Sheep-shearers t To feast and rejoyce with them at that time as the manner was then and afterwards See 1 Sam. 25. 36. to Timnath u A place not far from Adullam of which see Ios. 15. 57. he and his friend Hirah the Adullamite 13 And it was told Tamar saying Behold thy father in law goeth up to Timnath to shear his sheep 14 And she put her widows garments off from her and covered her with a vail x As harlots used to do in those modester ages of the World when they had not learnt to outface the Sun nor to glory in their villanies and wrapped her self and sate in †Heb. the door of eyes or of Enajim an open place y Where she might be soonest discovered by Passengers This is noted as the practice of Harlots Prov. 7. 12. and 9. 14. Ier. 3. 2. Ezek. 16. 24 25. which is by the way to Timnath for she saw that Shelah was grown and she was not given unto him to wife 15 When Judah saw her he thought her to be an harlot because she had covered her face z And was doubtless careful not to discover her self by her voice 16 And he turned unto her by the way and said Go to I pray thee let me come in unto thee for he knew not that she was his daughter in law and she said What wilt thou give me that thou mayest come in unto me 17 And he said I will send thee †Heb. a kid of the goats a kid from the flock and she said Wilt thou give me a pledge till thou send it 18 And he said What pledge shall I give thee And she said Thy signet and thy bracelets a Or handkerchief or girdle or any other ornament made of twisted thread which the Hebrew word signifies and thy staff that is in thine hand and he gave it her and came in unto her and she conceived by him b God so ordering things by his Providence that his sin might be discovered And this and other such horrid crimes committed sometimes by the Patriarchs and other eminent persons it hath pleased God for divers wise and holy reasons to leave upon record partly to discover how great and deep the corruption of mans nature is and that even in the best partly to oblige all men to an humble sence of their own infirmity and to a diligent application of themselves to God for his gracious succors and to a greater circumspection and watchfulness to prevent those evils in themselves partly to encourage even the greatest sinners to repentance and the hope of Pardon and partly for the just punishment and obduration of incorrigible sinners who make such sad examples matter of their delight and imitation 19 And she arose and went away and laid by her vail from her and put on the garments of her widowhood 20 And Judah sent the kid by the hand of his friend the Adullamite to receive his pledge from the womans hand but he found her not 21 Then he asked the men of that place saying Where is the harlot that was ‖ Or in Enajim openly by the way side And they said There was no harlot in this place 22 And he returned to Judah and said I cannot find her and also the men of the place said That there was no harlot in this place 23 And Judah said Let her take it to her Lest we †Heb. become a contempt be ashamed b Note that fornication was esteemed sinful and shameful amongst the heathens behold I sent this kid and thou hast not found her 24 And it came to pass about three months after that it was told judah saying Tamar thy daughter in law hath played the harlot and also behold she is with child by whoredom and Judah said Bring her forth c To the Magistrate from whom she may receive her sentence and deserved punishment Iudah had
of the sacrifice in their hands as we find Exod. 29. 24. by that right putting them into their office and sanctifie them that they may minister unto me in the priests office 42 And thou shalt make them linen breeches to cover †Heb. flesh â—… their nakedness their nakedness from the loins even unto the thighs g Including both Compare Exod. 20. 26. they shall †Heb. â—…e reach 43 And they shall be upon Aaron and upon his sons when they come in unto the tabernacle of the congregation or when they come near unto the altar to minister in the holy place that they bear not iniquity and die It shall be a statute for ever unto him and his seed after him CHAP. XXIX 1 AND this is the thing that thou shalt do unto them to hallow them to minister unto me in the priests office * Lev. 8. 1 â—… Take one young bullock and two rams without blemish a See Exod. 12. 5. Mal. 1. 13 14. 2 And * Lev. 6. 20. unleavened b To shew that the Priests should be and that Christ really was free from all malice and hypocrisie both which are compared to leaven Luk. 12. 1. 1 Cor. 5. 8. and that all the services offered to God by the Priests were to be pure and unmixed bread and cakes unleavened tempered with oyl and wafers unleavened anointed with oil of wheaten flower shalt thou make them 3 And thou shalt put them into one basket and bring them c To the door of the Tabernacle as it follows ver 4. in the basket with the bullock and the two rams 4 And Aaron and his sons thou shalt bring unto the door of the tabernacle of the congregation and shalt wash them with water d Taken out of that laver Exod. 30. 18. This signified the universal pollution of all men and the absolute need they have of washing especially when they are to draw nigh to God And this outward washing was onely typical of their spiritual washing by the blood and spirit of Christ in order to their acceptance with God 5 And thou shalt take the garments and put upon Aaron the coat and the robe of the ephod and the ephod and the breast-plate and gird him with * chap. 28. the curious girdle of the ephod e Not about the loins but about the paps or breast as Christ and his ministers are represented Rev. 1. 13. The linnen breeches are here omitted because they were put on privately before they came to the door of the Tabernacle where the other things were put on 6 And thou shalt put the mitre upon his head and put the holy crown f i. e. The plate of gold chap. 28. 36. as appears by comparing Lev. 8. 9. upon the mitre 7 Then shalt thou take the anointing * chap. 〈◊〉 oyl and pour it upon his head and anoint him g Which signified the gifts and graces of the holy ghost wherewith Christ was and the Priests ought to be replenished See Isa. 61. 1. 1 Ioh. 2. 27. But here ariseth a difficulty for this anointing is sometimes spoken of as peculiar to the High-priest as Lev. 21. 10. sometimes as common to all the Priests Exod. 30. 30. and 40. 14 15. which may be thus reconciled The oil was sprinkled upon all the Priests and their right ears thumbs and toes and their garments ver 20 21. Lev. 8. 30. but it was poured out upon the head onely of the High-priest Psa. 133. 2. who herein was a type of Christ who was anointed above his fellows Psal. 45. 7. Heb. 1. 9. 8 And thou shalt bring his sons and put coats upon them 9 And thou shalt gird them with girdles Aaron and his sons and †Heb. bind put the bonnets on them and the priests office shall be theirs for a perpetual statute h So long as the Iewish Pedagogy and Policy lasts and thou shalt †Heb. fill the hand of * chap. 28. 41. consecrate Aaron and his sons 10 And thou shalt cause a bullock to be brought before the tabernacle of the congregation and * Lev. 1. 4. Aaron and his sons shall put their hands upon the head of the bullock i To signify that they offered it for themselves and for their own sins which the offerer performing this rite was to confess Lev. 16. 21. that they acknowledged themselves to deserve that death which was inflicted upon this innocent creature for their sakes and to testify their faith in the future sacrifice of Christ upon whom their sins were to be laid and by whose blood they were expiated and that they humbly begged Gods mercy in pardoning their sins and accepting them to and in their holy office 11 And thou k Moses who though no Priest yet for this time and occasion was called by God to this work shalt kill the bullock before the LORD by the door of the tabernacle of the congregation 12 And thou shalt take of the bloud of the bullock and put it upon * chap. 27. 2. and 30. 2. the horns of the altar l Not of incense as some would have it but of the burnt-offerings as may appear 1. because it was that altar at the bottom whereof the bloud was to be poured as it is here expressed but that was not done at the altar of Incense as is evident and confessed Compare Lev. 16. 18 c. 2. it was that altar upon which the parts of the sacrifices were burnt as it here follows ver 13. for there is no distinction here between the two altars It is true in the following sin-offerings of the Priests the blood was put upon the horns of the altar of incense Lev. 4. 7. But it must be considered 1. that the blood was not poured out at the bottom of that altar 2. because Aaron and his sons were not yet compleat Priests but private persons and therefore did this at the same altar which the people used in their sin offerings Lev. 4. 25 30. with thy finger and pour all the blood beside the bottom of the altar 13 And thou shalt take all the fat that covereth the inwards and ‖ It seemeth by anatomy and the Hebrew Doctors to be the midriff the caul that is above the liver and the two kidneys and the fat that is upon them m The parts which in all sacrifices were burned unto God Lev. 3. 3. and 4. 10. to signify either the mortification of their inward and most beloved lusts or the dedication of the best of all sacrifices and of their inward and best parts to God and his service and burn them upon the altar 14 But the flesh of the bullock and his skin and his dung shalt thou burn with fire without the camp it is a sin-offering n To wit for the high-priest as is plain from the whole context and therefore ought to be burnt by that law Lev.
this knowingly this was a gross sin Ezek. 18. 6. and they being accused and convicted were punished with death Levit. 20. 18. for as there was a turpitude in the action so it was very prejudicial to the children then begotten who were commonly weak or leprous or otherwise disordered which was also an injury to the Commonwealth of Israel and redounded to the dishonour of God and of the true Religion that the professours thereof gave such publick evidence of their intemperance and all the bed whereon he lieth shall be unclean 25 And if a woman have an issue of her blood many dayes out of the time of her separation or if it run beyond the time of her separation r To wit the seven dayes mentioned Levit. 12. 2. as suppose she had the Emerods c. all the dayes of the issue of her uncleanness shall be as the dayes of her separation she shall be unclean 26 Every bed whereon she lieth all the dayes of her issue shall be unto her as the bed of her separation and whatsoever she sitteth upon shall be unclean as the uncleanness of her separation 27 And whosoever toucheth those things shall be unclean and shall wash his clothes and bathe himself in water and be unclean until the even 28 But if she be cleansed of her issue then she shall number to her self seven dayes s From the stopping of her issue as it is apparent And this was for trial whether it was onely a temporary obstruction or a real cessation and after that she shall be clean 29 And on the eighth day she shall take unto her two turtles or two young pigeons and bring them unto the priest to the door of the tabernacle of the congregation 30 And the priest shall offer the one for a sin-offering and the other for a burnt-offering and the priest shall make an atonement for her before the LORD for the issue of her uncleanness 31 Thus shall ye separate the children of Israel from their uncleanness that they die not in their uncleanness when they defile my tabernacle t Which they did both ceremonially by coming into it in their uncleanness and morally by the gross neglect and contempt of Gods express and positive command to cleanse themselves that is among them 32 This is the law of him that hath an issue and of him whose seed goeth from him and is defiled therewith 33 And of her that is sick of her flowers and of him that hath an issue of the man and of the woman and of him that lieth with her which is unclean CHAP. XVI 1 AND the LORD spake unto Moses after * chap. 10. 2. the death of the two sons of Aaron when they offered before the LORD and died 2 And the LORD said unto Moses Speak unto Aaron thy brother that he * Exod. 30. 10. Heb. 9. 7. come not at all times a Not whensoever he pleaseth but onely when I shall appoint him to wit to take down the parts and furniture of it upon every removal and to minister unto me once in the year Exod. 30. 10. into the holy place ‖ i. e. Into the Most Holy or the Holy of Holies as the following words demonstrate which is sometimes called onely the holy place as Heb. 9. 2 3 the positive degree put for the comparative which is not unusual in Scripture within the vail b To wit the second vail See Levit. 4. 6. before the mercy-seat which is upon the ark that he die not c For his irreverence and presumption for * Exod. 40. 35. 1 King 8. 12. I will appear d Visibly and gloriously That is as it were my presence-chamber whither the Priest shall not dare to come but when I call him in the cloud e Either in that dark place for there was no light came into it and clouds and darkness go together and one may be put for the other or in a bright and glorious cloud which used to be over the mercy-seat or rather in the cloud of incense mentioned afterward ver 13. by the mercy-seat 3 Thus f In this manner or upon these terms shall Aaron come into the holy place with * a young bullock g i. e. with the blood of it as it is explained ver 14. So it is a Synecdoche the whole put for the part For as for the body of it that was to be killed and offered without upon the Altar of burnt offerings for a sin offering h For his own and families sins for a goat was offered for the sins of the people and chap. 4. 3. a ram for a burnt-offering 4 He shall put on the * Exod. 28. 39 4â—… holy linen coat i It is observable that the High-priest did not now use his peculiar and glorious robes but onely his linnen garments which were common to him with the ordinary priests The reason whereof was either because this was not a day of feasting and rejoycing but of mourning and humiliation at which times people were to lay aside their ornaments Exod. 33. 5. Some conceive that under the linen garments here named are comprehended his more glorious robes also by a Synecdoche But that doth not appear neither from hence nor from other places alledged Had onely his holy garments been mentioned in general all might have been understood but when onely the linen apparel is mentioned here and after ver 23. and when that is so particularly expressed in four several parts of it and not a word of the other either here or in the rest of the chapter it seems presumptuous to adde them here without any ground or evidence Or because it was fit he should not exalt but abase himself when he was to appear before the divine Majesty and therefore he was to come in the meanest of his Priestly habits Or that it might be an evidence of the imperfection of this Priesthood and of the great difference between the Levitical and the true High-Priest Christ Jesus whose prerogative alone it is to go into the true Holy of Holies with his glorious robes when this must carry thither the characters of his meanness and he shall have the linen breeches upon his flesh and shall be girded with a linen girdle and with the linen mitre shall he be attired These are holy garments k Because appropriated to an holy and religious use for which reason other things are called holy See Exod. 29. 31. and 30. 25. and 2 Chron. 5. 5. therefore * Exod 30 â—…0 shall he wash his flesh in water and so put them on 5 And he shall take of the congregation of the children of Israel two kids of the goats for a sin-offering and one ram for a burnt-offering 6 And Aaron shall offer his bullock of the sin-offering which is for himself and make * Heb. 9. 7. an atonement for himself and for his house l i. e.
His family as Gen. 7. 1. to wit the Priests and Levites See Numb 1. 49. 7 And he shall take the two goats and present them before the LORD at the door of the tabernacle of the congregation 8 And Aaron shall cast lots upon the two goats one lot for the LORD m For the Lords use and service by way of sacrifice Both this and the other Goat typified Christ this in his death and passion for us that in his Resurrection for our deliverance and the other lot for the †Heb. Azazel scape-goat 9 And Aaron shall bring the goat upon which the LORDS lot †Heb. went up fell n So the lot is said to fall Ionah 1. 7. Act. 1. â—…6 Heb. went up to wit out of the vessel into which the lots were put and out of which they were brought up and offer him foâ—… a sin-offering 10 But the goat on which the lot fell to be the scape-goat shall be presented alive before the LORD to make an atonement with him o In manner hereafter expressed ver 21. 22. and to let him go for a scape-goat into the wilderness 11 And Aaron shall bring the bullock p Mentioned in general ver 6. The ceremonies whereof are here particularly described This was a differing bullock or heifer from that Numb 19. as appears by comparing the places of the sin offering which is for himself and shall make an atonement for himself and for his house and shall kill the bullock of the sin offering which is for himself 12 And he shall take a censer full of burning coals of fire from off the altar q To wit of burnt-offering where the fire was alwayes burning and whence fire was taken for such uses as these before the LORD and his hands full of sweet incense r Of which see Exod. 30. 34 35 38. beaten small and bring it within the vail s i. e. Into the Holy of holieâ—… ver 2. 13 And he shall put the incense upon the fire t Which was in the censer ver 12. before the LORD that the cloud of the incense may cover the mercy-seat that is upon the testimony that he die not u For so gross an errour committed in the highest acts of worship and that by an High-Priest whose knowledge and function was a great aggravation to his sin 14 And * Heb. 9. 13. and 10. 4. he shall take of the blood of the bullock and * chap. 4. 6. sprinkle it with his finger upon the mercy-seat x To teach us that God is mercifull to sinners onely through and for the blood of Christ. eastward y i. e. With his face east-ward or upon the eastern part of it towards the people who were in the court which lay east-ward from the Holy of holies which was the most western part of the Tabernacle This signified that the High-priest in this act represented the people and that God accepted it on their behalf and before the mercy-seat z On the ground shall he sprinkle of the blood with his finger seven times 15 Then shall he kill a Either this was done before he entred into the Holy of holies though it be mentioned after such trans-placings of passages being not unusual or rather he went out of the Holy of holies and killed it and then returned thither again with its blood and this agrees best with the text nor are transpositions to be allowed without necessity And whereas the High-priest is said to be allowed to enter into that place but once in a year that is to be understood but one day in a year though there seems to have been occasion of going in and coming out more than once upon that day the goat of the sin-offering that is for the people and bring his blood within the vail and do with that blood as he did with the blood of the bullock and sprinkle it upon the mercy-seat and before the mercy-seat 16 And he shall make an atonement for the holy place b Of which see below ver 19 20. and Exod. 29. 36. Lev. 8. 15. Heb. 9. 13. because of the uncleannesses of the children of Israel c For though the people did not enter into that place yet their sins entred thither and would hinder the effects of the High-priests mediation on their behalf if God was not reconciled to them and because of their transgressions in all their sins and so shall he do for the tabernacle of the congregation that †Heb. dwelleth remaineth among them in the midst of their uncleannesses d Encompassed with their sins being in the midst of a sinfull people who defile not themselves onely but also Gods Sanctuary as God complains Ezek. 23. 38 39. 17 * Luk. 1. 10. And there shall be no man in the tabernacle †Heb. of meeting Exod. 29. 42. of the congregation e i. e. In the holy place where the Priests and Levites were at other times This was commanded for the greater reverence to the Divine Maiesty then in a more special manner appearing and that none of them might cast an eye into the Holy of holies as the High-priest went in or came out when he goeth in to make an atonement in the holy place untill he come out and have made an atonement for himself and for his houshold and for all the congregation of Israel 18 And he shall go out unto the altar f To wit the altar of incense where the blood of sacrifices was to be put Levit. 4. 4. and particularly the blood of the sin-offerings offered upon this day of atonement Exod. 30. 10. and which is most truly and properly said to be before the Lord i. e before the place where God in special manner dwelt to wit the Holy of holies Some understand it of the altar of burnt-offerings because he is said to go out to it But that going out relates not to the Tabernacle but to the Holy of holieâ—… into which he was said to go in ver 17. Add to this that this 〈◊〉 which is atoned by the High-priest seems to be in that place where he onely might now come and therefore in the Holy place called here the Tabernacle from which all other priests were for this day excluded whereas the altar of burnt-offerings was without the Holy place or Tabernacle to wit at the door of it and in the court of the Priests that is before the LORD and make an atonement for it and shall take of the blood of the bullock and of the blood of the goat and put it upon the horns of the altar round about 19 And he shall sprinkle of the blood upon it with his finger seven times g To signify its perfect cleansing seven being a number of perfection and our perfect reconciliation by the blood of Christ here represented and cleanse it and hallow it from the uncleannesses of the
devoted which shall be devoted of men y Not by men as some would elude it but of men for it iâ—… manifest both from this and the foregoing verses that men here are not the persons devoting but devoted Quest. Was it then lawful for any man or men thus to devote another person to the Lord and in pursuance of such vow to put him to death Ans. This was unquestionably lawful and a duty in some cases when persons have been devoted to destruction either by Gods sentence as Idolaters Exod. 22. 20. Deut. 23. 15. the Canaanites Deut. 20. 1â—… the Amalekites Deut. 25. 19. 1 Sam. 15. 3 26. Benhadad 1 King 20. 42. or by men in pursuance of such a sentence of God as Numb 21. 2 3. and 31. 17. or for any crime of an high nature as Iudg. 21. 5. Ios. 7. 15. But this is not to be generally understood as some have taken it as if a Iew might by vertue of this Text devote his child or his servant to the Lord and thereby oblige himself to put them to death which peradventure was Iepthe's errour For this is expresly limited to all that a man hath or which is his i. e. which he hath a power over But the Iews had no power over the lives of their children or servants but were directly forbidden to take them away by that great command thou shalt do no murder And seeing he that killed his servant casually by a blow with a rod was surely to be punished as is said Exod. 21. 20. it could not be lawful wilfully and intentionally to take away his life upon pretence of any such vow as this But for the Canaanites Amalekites c. God the undoubted Lord of all mens lives gave to the Israelites a power over their persons and lives and a command to put them to death And this verse may have a special respect to them or such as them And although the general subject of this and the former verse be one and the same yet there are two remarkable differences to this purpose The verb is active ver 28. and the agent there expressed that a man shall devote but it is passive ver 29 and the agent undetermined which shall be devoted to wit by God or men in conformity to Gods revealed will 2. The devored person or thing is onely to be sold or redeemed and said to be most holy ver 28. but here it is to be put to death and this belongs onely to men and those such as either were or should be devoted in manner now expressed shall be redeemed but shall surely be put to death 30 And * Gen. 28. 22. Num. 18. 21 24. Mal. 3. 8. 10. all the tithe of the land z There are divers sorts of Tithes but this seems to be understood onely of the ordinary and yearly tithes belonging to the Levites c. as the very expression intimates and the addition of the fifth part in case of redemption thereof implies whether of the seed of the land or of the fruit of the tree is the LORDS it is holy unto the LORD 31 And if a man will at all redeem ought of his tithes he shall add thereto the fifth part thereof 32 And concerning the tithe of the herd or of the flock even of whatsoever passeth under the rod ‖ Either 1. the tithers rod it being the manner of the Iews in tithing to cause all their cattel to pass through some gate or narrow passage where the tenth was marked by a person appointed for that purpose and reserved for the Priest Or 2. the shepherds rod under which the herds and flocks passed and by which they were governed and numbred See Ier. 33. 13. Ezek. 20. 37. the tenth shall be holy unto the LORD 33 He shall not search whether it be good or bad neither shall he change it and if he change it at all then both it and the change thereof shall be holy it shall not be redeemed 34 These are the commandments which the LORD commanded Moses for the children of Israel in Mount Sinai ANNOTATIONS ON NUMBERS The ARGUMENT THis Book giveth us an History of almost forty years travel of the children of Israel through the Wilderness where we have an account of their journeys and what happened to them therein with their Government and how they were managed thereby Called Numbers by reason of the several Numbrings of the people as at the offerings of the Princes and at their several journeys c. But especially two One Chap. 1. Out of which the Priests and Levites were excepted but numbred by themselves viz. in the second year after they were come out of Egypt in the first month whereof the Passeover was instituted with the order about the Tabernacle both of the Levites and People and their several marches encampings and manner of pitching their Tents the Priest's maintenance and establishment by the miraculous budding of Aarons rod with the several impediments in their marches both among themselves by several murmurings seditions and conspiracies and from their enemies viz. the Edomites Canaanites over whom having obtained a victory and afterwards murmuring they were stung with fiery Serpents and cured by the brazen one Amorites whose Kings Sihon and Og they overcame and slew and Moabites where by the allurements of Balaam who was hired by Balak to curse Israel they joyned themselves to Baal-peor and are plagued for it that openly opposed them The other chief numbring is in Chap. 26. where they are found almost as many as the first though among them were none of the first numbring according to what God had threatned Chap. 14. save Moses Joshua and Caleb by reason of their desire to return back into Egypt upon the discouraging report of ten of those twelve that Moses sent to spy out the Land whereupon they were forced to wander above 38 years in the wilderness where he gave them several Laws Civil Ecclesiastical and Military as also particular directions about women's inheriting occasioned by the case of Zelophehad's daughters and concerning vows And then brings them back to the borders of Canaan where after divers victories obtained against their enemies they were directed how the Land of Canaan was to be divided among the Tribes and what portion the Levites were to have among them together with six cities of Refuge set apart for the Man-slayer At length Aaron being dead and Eleazar placed in his stead and Moses also having received the sentence of Death doth by God's appointment deliver up the people unto the charge and conduct of Joshua CHAP. I. 1 AND the LORD spake unto Moses in the wilderness of Sinai a Where now they had been a full year or near it as may be gathered by comparing this place with Exod. 19. 1. and 40. 17. and other places in the tabernacle b From the mercy-seat of the congregation on the first day of the second month in the second year after they
the LORD in the wilderness of Sinai and they had no children and Eleazar and Ithamar ministred in the priests office in the sight of Aaron d In the time of Aarons life as this phrase is taken Nâ—…ab â—… 4. See also Psal. 72. 5 17. and under their fathers inspection and direction and as their fathers servants or ministers in the Priests-office for servants are oft described by this phrase of being or standing or 〈◊〉 in the sight or 〈◊〉 of their master their father 5 And the LORD spake unto Moses saying 6 Bring the tribe of Levi near and present them e Offer them to the Lord for his special service This was promised to them before and now actually conferred upon them before Aaron the priest that they may minister unto him 7 And they shall keep his charge f i. e. Aarons charge or those things which are committed principally to Aarons care and oversight and under him and his direction to the Levites and the charge of the whole congregation g i. e. Of all the sacrifices and services which were due to the Lord from all the people and because all the people could not and might not perform them or at least diverse of them in their own persons therefore they were to be performed by some particular persons in their name and stead formerly by the first-born Numb 8. 16. and now by the Levites See Numb 1. 53. and 16. 9. before the tabernacle h Emphatically not within the Tabernacle for the care of these things within the holy place was appropriated to the Priests as the care of the most holy place was peculiar to the High-priest of the congregation to do the service of the tabernacle 8 And they shall keep all the instruments of the tabernacle of the congregation and the charge of the children of Israel i Those things which all the children of Israel are in their several places and stations obliged to take care of though not in their persons yet by others in their stead to do the service of the tabernacle 9 And * chap. 8. 19. thou shalt give the Levites unto Aaron and to his sons they are †Heb. 〈◊〉 giveâ—… wholly given unto him k To attend upon him and observe his orders and case him of part of his burden in things hereafter mentioned out of the children of Israel 10 And thou shalt appoint Aaron and his sons and they shall wait on their priests office l In their own persons not by the Levites and the stranger m i. e. Every one who is of another family than Aarons yea though he be a Levite See Numb 1. 53. and 16. 40. that cometh nigh n To wit to execute any part of the Priest office shall be put to death 11 And the LORD spake unto Moses saying 12 And I behold * chap. 8. 16 and 18. 6. I have taken the Levites from among the children of Israel instead of all the first-born n Who were Gods propriety by right of Redemption Exod. 13. 12. and to whom the administration of holy things was formerly committed which now was taken away from them either because they had forfeited this priviledge by joyning with the rest of their brethren in the idolatrous worship of the calf or because they were to be mainly concerned in the distribution and management of the inheritances which now they were going to possess and therefore could not be at leisure to attend upon the service of the Sanctuaâ—…y Which made it fit that this work should be committed to other hands And God would not commit it to some other persons in each Tribe which might be an occasion of Idolatry confusion division and contempt of sacred things but to one distinct Tribe which might be intirely devoted to that service and particularly to the Tribe of Levi partly out of his respect to Moses and Aaron branches of this Tribe partly as a recompence of their zeal for God and against Idolaters See Exod. 32. 25 29. Deut. 33. 9. and partly because it was the smallest of the Tribes and therefore most likely to find both employment in and maintenance for the work that openeth the matrix among the children of Israel therefore the Levites shall be mine 13 Because * Exod. 13. 2. Lev. 27. 26. chap. 8. 16. Luk. 2. 23. all the first-born are mine * Exod. 13. 12 15. for on the day that I smote all the first-born in the land of Egypt I hallowed unto me all the first-born in Israel both man and beast mine they shall be I am the LORD o Who may appoint whom I please for my service 14 And the LORD spake unto Moses in the wilderness of Sinai saying 15 Number the children of Levi after the house of their fathers by their families every male from a month old p Because at that time the first-born in whose stead the Levites came Numb 8. 16. were offered to God Luk. 2. 22. and to be redeemed Numb 18. 16. And from that time the Levites were consecrated to God and were as soon as they were capable to be instructed in their work Elsewhere they are numbred from twenty five years old when they were entred as novices to part of their work Numb 8. 24. and from thirty years old when they were compleatly admitted to their whole office and upward shalt thou number them 16 And Moses numbred them according to the †Heb. mouth word of the LORD as he was commanded 17 * Gen. 46. 11. Exod. 6. 16. chap. 26. 57. 1 Chron. 6. 1 2. and 23. 6. And these were the sons of Levi by their names Gershon and Kohath and Merari 18 And these are the names of the sons of Gershon by their families Libni and Shimei 19 And the sons of Kohath by their families Amram and Izhar Hebron and Uzziel 20 And the sons of Merari by their families Mahli and Mushi these are the families of the Levites according to the house of their fathers 21 Of Gershon was the family of the Libnite and the family of the Shimite these are the families of the Gershonite 22 Those that were numbred of them according to the number of all the males from a month old and upward even those that were numbred of them were seven thousand and five hundred 23 The families of the Gershonite shall pitch behind the tabernacle westward 24 And the chief of the house of the father of the Gershonite shall be Eliasaph the son of Lael 25 And the charge of the sons of Gershon in the tabernacle of the congregation shall be the * Exod. 25. 9. tabernacle q Not the boards which belonged to Merari ver 36. but the ten curtains mentioned Exod. 26. 1. and the * Exod. 26. 1. tent r To wit the curtains of goats hair * Exod. 26. 7. 14. the covering thereof s i. e. The coverings of
the day that the LORD commanded Moses and henceforward among your generations 24 Then it shall be if ought be committed by ignorance †Heb from the without the knowledge of the congregation that all the congregation shall offer one young bullock for a burnt-offering r In Lev. 4. the bullock is for a sin-offering here it is for a burnt-offering either because they are different laws as hath been said or because here is added a new penalty to breed the greater caution and diligence in the Israelites who had given many instances and now a fresh and eminent instance of their heedlesness in observing the commands of God and so besides that bullock for a sin-offering which he leaves to be gathered out of Levit. 4. 14. he now requires another bullock for a burnt-offering for a sweet savour unto the LORD with his meat-offering and his drink-offering according to the ‖ Or Ordiâ—… manner and one kid of the goats for a sin offering 25 And the priest shall make an atonement for all the congregation of the children of Israel and it shall be forgiven them for it is ignorance and they shall bring their offering a sacrifice made by fire unto the LORD and their sin offering before the LORD for their ignorance 26 And it shall be forgiven all the congregation of the children of Israel and the stranger that sojourneth among them seeing all the people were in ignorance 27 * Lev. 4. 〈◊〉 And if any soul sin through ignorance then he shall bring a she-goat of the first year for a sin offering 28 And the priest shall make an atonement for the soul that sinneth ignorantly when he sinneth by ignorance before the LORD to make an atonement for him and it shall be forgiven him 29 Ye shall have one law for him that †Heb. dâ—… sinneth through ignorance both for him that is born amongst the children of Israel and for the stranger that sojourneth among them 30 But the soul that doth ought s Understand such things as ought not to be done and things relating to the worship of God †Heb. 〈◊〉 high hand presumptuously t Heb. with an high or lifted up hand i. e. knowingly wilfully boldly resolvedly deliberately designedly So this phrase is elsewhere used See Exod. 14. 8. Lev. 26. 21. Numb 33. 3. Iob 15. 26. Psal. 19. 13. whether he be born in the land or a stranger the same reproacheth the LORD u i. e. He sets God at defiance and exposeth him to contempt as if he were unworthy of any regard and unable to punish transgressors and that soul shall be cut off from among his people 31 Because he hath despised the word of the LORD and hath broken his commandment that soul shall utterly be cut off his iniquity shall be upon him x i. e. The punishment shall be confined to himself and not fall upon the congregation as it will do if they neglect to cut him off 32 And while the children of Israel were in the wilderness they found a man that gathered sticks on the sabbath day y This seems to be added as an example of a presumptuous sin for as the law of the sabbath was plain and positive so this transgression of it must needs be a known and wilful sin 33 And they that found him gathering sticks brought him unto Moses and Aaron and unto all the congregation z i. e. To the Rulers of the congregation who as they represented and governed the congregation are called by the name of the congregation 34 And they a i. e. Moses and Aaron and the 70 Rulers last mentioned put him * Lev. 24. 〈◊〉 in ward because it was not declared what should be done unto him b i. e. In what manner he was to be cut off or by what kind of death he was to die which therefore God here particularly determines otherwise it was known in general that sabbath-breakers were to be put to death from Exod. 31. 14. and 35. 2. 35 And the LORD said unto Moses * Exod. 31 〈◊〉 The man shall be surely put to death all the congregation shall stone him with stones without the camp 36 And all the congregation brought him without the camp and stoned him with stones as the LORD commanded Moses 37 And the LORD spake unto Moses saying 38 Speak unto the children of Israel and bid * Deut. 22. 12. Mat. 23. 5. them that they make them fringes b These were certain threds or ends of their garments standing out a little further than the rest of their garments left there for this use in the †Heb. wings borders c i. e. in the four borders or quarters as it is Deut. 22. 12. Heb. wings which is oft used for borders or ends as Ruth 3. 9. 1 Sam. 15. 27. and 24. 5 c. of their garments d i. e. Of their upper garment or that wherewith they covered themselves as is expressed Deut. 22. 12. This was practised by the Pharisees in Christs time who are noted for making their borders larger than ordinary Mat. 23. 5. and by Christ himself as may be gathered from Luk. 8. 44. throughout their generations and that they put upon the fringe of the borders a ribband e To make it more obvious to the sight and consequently more serviceable to the use here mentioned Or of a purple colour as the Iewish writers agree whose opinion is the more considerable because it was matter of constant practise among them of blue f. 39 And it shall be unto you for a fringe g It i. e. the ribband shall be unto you i. e. shall serve you for the fringe to wit to render it more visible and notorious by its certain and remarkable and distinct colour whereas the fringe without this was of the same piece and colour with the garment and therefore less observable Or it i. e. the ribband shall be in your fringes or put to your fringes fastened to them that ye may look upon it and remember h That by looking upon it you may remember that your eye may affect your mind and heart all the commandments of the LORD and do them and that ye seek not i Or inquire not for other rules or ways of serving me than I have prescribed you after your own heart and your own eyes k i. e. Neither after the devices and inventions of your own minds or hearts as Nadab and Abihu did when they offered strange fire and as you now did when you pretended to serve and please me by going up the hill and towards Canaan without and against my command nor after the examples or inventions of others which your eyes see as you did when you were set upon worshipping a calf after the manner of Egypt after which ye use to go a whoring l i. e. To depart from me and to prefer your
the congregation to minister unto them a i. e. In their stead and for their good So they were the servants both of God and of the Church which was an high dignity though not sufficient for their ambitious minds 10 And he hath brought thee near to him and all thy brethren the sons of Levi with thee and seek ye the priesthood also b There being at this time but very few Priests and the profits and priviledges belonging to them being many and great they thought it but fit and reasonable that they or some of the chief of them should be admitted to a share in their work and advantages 11 For which cause both thou and all thy company are gathered together against the LORD c Whose minister and chosen servant Aaron is You strike at God through Aarons sides Compare 1 Sam. 8. 7. Luk. 10. 16. Ioh. 13. 20. and what is Aaron that ye murmure against him 12 And Moses sent to call Dathan and Abiram d To treat with them and give them as he had done Korah and his company a timely admonition the sons of Eliab which said e Unto the messengers sent to them by Moses We will not come up f To Moses his Tabernacle whither the people used to go up for judgment Men are said in Scripture phrase to go up to places of judgment See Deut. 25. 7. Ruth 4. 1. Ezra 10. 7 8. But because they would not now go up therefore they went down quick into the pit ver 33. 13 Is it a small thing that thou hast brought us up out of a land that floweth with milk and honey g i. e. Out of Egypt a place indeed of great plenty bâ—… to them a place of torment and intolerable slavery They invidiously and scoffingly use the same words wherewith God by Moses commended the land of Canaan to kill us in the wilderness 〈◊〉 make thy self altogether a prince over us 14 Moreover thou hast not brought us into a land that floweth with milk and honey or given us inheritance of fields and vineyards wilt thou †Heb. â—…re out put out the eyes of these men h i. e. Of those who are confederate with us and of all the people who are of our mind Whilst thou make them blind or perswade them that they are blind and that they do not see what is visible to all that have eyes to wit that thou hast deceived them and broken thy faith and promise given to them or wilst thou lead them about like blind men whither thou pleasest one time towards Canaan another time toward Egypt again we will not come up i We will not obey thy summons nor own thy authority 15 And Moses was very wroth k Not so much for his own sake for he had learnt to bear indignities Numb 12. as for Gods sake who was highly dishonoured blasphemed and provoked by these speeches and carriages in which case he ought to be angry as Christ was Mark 3. 5. and said unto the LORD * Gen. 4. 4 5. Respect not thou their offering l i. e. Accept not their incense which they are now going to offer but shew some eminent dislike of it He calls it their offering though it was offered by Korah and his companions because it was offered in the name and by the consent of all the conspiratours for the decision of the present controversie between them and Moses I * Acts 20. 33. have not taken one ass m i. e. Not any thing of the smallest value as an ass was See 1 Sam. 12. 3. from them neither have I hurt one of them n I have never injured them nor used my power to defraud or oppress them as I might have done but which is here implied I have done them many good offices but no hurt therefore their crime is inexcusable because without any cause or provocation on my part 16 And Moses said unto Korah Be thou and all thy company before the LORD o Not in the Tabernacle which was not capable of so many person severally offering incense but at the door of the Tabernacle ver 18. which place is oft said to be before the Lord as Exod. 29. 42. Levit. 1. 11. c. where they might now lawfully offer it by Moses his direction upon this extraordinary occasion and necessity because this work could not be done in that place which alone was allowed for the offering up of incense not onely for its smallness but also because none but Priests might enter to do this work Here also the people who were to be instructed by this experiment might see the proof and success of it thou and they and Aaron to morrow 17 And take every man his censer and put incense in them and bring ye before the LORD every man his censer two hundred and fifty censers thou also and Aaron each of you his censer 18 And they took every man his censer p Which they could easily make in a sleight manner which would suffice for the present purpose and put fire in them q Taken from the Altar which stood in that place Levit. 1. 3 5. for Aaron might not use other fire Levit. 10. 1. And it is likely the remembrance of the death of Nadab and Abihu deterred them from offering any strange fire and laid incense thereon and stood in the door of the tabernacle of the congregation with Moses and Aaron 19 And Korah gathered all the congregation r That they might be witnesses of the event and upon their success which they doubted not of might fall upon Moses and Aaron with popular rage and destroy them And it seems by this that the people were generally incensed against Moses and inclined to Korahs side against them unto the door of the tabernacle of the congregation and the glory of the LORD appeared s In the cloud which then shone with greater brightness and Majesty as a token of Gods approach and presence See Exod. 16. 7 10. Levit. 9. 6 23. Numb 20. 6. unto all the congregation 20 And the LORD spake unto Moses and unto Aaron saying 21 * Gen. 19. 1â—… 22. Jer. â—… â—… Rev. 18. â—… Separate your selves from among this congregation ‖ To wit Korah and his 250 men and the people whom he â—…athered against Moses and Aaron ver 19. that I may consume them in a moment 22 And they fell upon their faces and said O God * chap. 2â—… â—… Job 12. 2â—… Eccl. 12. â—… Isa. 57. 1â—… Zach. 12. â—… Heb. 12. â—… the God of the spirits t i. e. Of souls as the word spirit in Scripture is oft used as Psal. 31. 5. and 77. 3. Prov. 17. 22. Eccl. 12. 7. Luk. 23. 46. Act. 7. 59. And this is no empty title here but very emphatical and argumentative thus Thou art the maker of spirits Zach. 12. 1. destroy not thy own workmanship
of that common sin was not directly and properly death but exclusion from the land of Canaan and death onely by way of consequence upon that and had no sons 4 Why should the name of our father be †Heb. diminished done away e As it will be if it be not preserved by an inheritance given to us in his name and for his sake Hence some gather that the first son of each of these heiresses was called by their fathers name by vertue of that law Deut. 25. 6. whereby the brothers first son was to bear the name of his elder brother whose widow he married from among his family because he hath no son give unto us therefore a possession f In the land of Canaan upon the division of it which though not yet conquered they concluded would certainly be so and thereby gave glory to God by believing among the brethren of our father 5 And Moses brought their cause before the LORD g i. e. Into the Tabernacle where God was pleased to speak with Moses upon occasions Exod. 25. 22. Numb 7. 89. For it was an hard case and though their plea seemed reasonable yet Moses shewed his humility and modesty that he would not determine it himself without Gods particular direction 6 And the LORD spake unto Moses saying 7 The daughters of Zelophehad speak right thou shalt surely give them h In Hebrew it is of the masculine gender to shew that women in this case should enjoy the mans priviledge and that the heavenly Canaan whereof this was a type did belong no less to women than to men Gal. 3. 28. a possession of an inheritance among their fathers brethren and thou shalt cause the inheritance of their fathers i i. e. Which belonged to their fathers in case they had lived to pass unto them 8 And thou shalt speak unto the children of Israel saying If a man die and have no son then ye shall cause his inheritance to pass unto his daughter 9 And if he have no daughter then ye shall give his inheritance unto his brethren 10 And if he have no brethren k Nor sisters as appears from ver 8. then ye shall give his inheritance unto his fathers brethren 11 And if his father have no brethren then ye shall give his inheritance unto his kinsman that is next to him of his family and he shall possess it and it shall be unto the children of Israel a statute of judgment l A statute or rule by which the Magistrate shall give judgment in such cases as the LORD commanded Moses 12 And the LORD said unto Moses * Deut. 3. 2â—… and 32. 4â—… Get thee up into this mount Abarim m The whole tract of mountains was called Abarim Numb 33. 47. whereof one of the highest was called Nebo Deut. 32. 49. and the top of that Pisgah Deut. 34. 1. and see the land which I have given unto the children of Israel 13 And when thou hast seen it thou also shalt be gathered unto thy people n Of which phrase see Gen. 15. 15. and 25. 8. as * chap. 2â—… 〈◊〉 and 31. 2. Deut. 10. 6. Aaron thy brother was gathered 14 For * chap. 〈◊〉 〈◊〉 Deut. 1. 3â—… Psal. 1â—… 〈◊〉 ye rebelled against my commandment in the desert of Zin in the strife of the congregation to sanctifie me at the water before their eyes that is the * Exod. 〈◊〉 water of Meribah in Kadesh o This is added to distinguish this miscarriage of Moses from that of the people in Rephidim Exod. 17. 7. in the wilderness of Zin 15 And Moses spake unto the LORD p The words here following and others too which are recorded Deut. 3. 23 26. saying 16 Let the LORD * chap. 16. 〈◊〉 God of the spirits of all flesh q i. e. Of all men the searcher of spirits that knowest who is fit for this great employment the father and giver and governour of spirits who canst raise and suit the spirits of men to the highest and hardest works as thou didst those Numb 11. 16 17. See Numb 16. 22. set a man over the congregation 17 Which may go out before them and which may go in before them r i. e. Which may wisely conduct them in all their affairs both when they go forth to war or upon other occasions and when they return home and live in peace A metaphor from shepherds as it here follows which in those places used not to go behind their sheep as ours now do but before them and to lead them forth to their pasture and in due time to lead them home again Of this phrase see Deut. 28. 6. Act. 1. 21. and which may lead them out and which may bring them in that the congregation of the LORD be not * Zech. 〈◊〉 Matth. â—… 〈◊〉 as sheep which have no shepherd 18 And the LORD said unto Moses Take thee Joshua the son of Nun a man in whom is the spirit s The spirit of government of wisdom and of the fear of the Lord c. and lay thine hand upon him t By which ceremony Moses did both design the person and confer the power and by his prayers which accompanied that rite obtain from God all the spiritual gifts and graces necessary for his future employment as appears from Deut. 34. 9. See of this custom Gen. 48. 14. Levit. 1. 4. Numb 8. 10. 1 Tim. 4. 14. 19 And set him before Eleazar the priest and before all the congregation u That they may be witnesses of the whole action and may acknowledge him for their supream ruler and give him a charge x Thou shalt command him in my name to undertake the government of my people which otherwise he will be afraid and unwilling to do and thou shalt give him counsels and instructions for the right management of that great trust in their sight 20 And thou shalt put some of thine †Heb. 〈◊〉 〈◊〉 honour upon him y Thou shalt not now use him as a servant as thou hast done but as a brother and thy partner in the government shewing respect to him and causing others to do so and thou shalt impart to him the ensigns and evidences of thy own authority whatsoever they be Some understand this honour of those spiritual endowments which did adorn Moses which Moses was now to confer upon him But this Ioshua had before for in him was the spirit ver 18. and he received a further measure of the spirit by Moses his laying on of hands from both which this honour is distinguished and had he meant this he would not have expressed it in so dark and doubtful a phrase but have called it a putting not of honour but of the spirit upon him as it is called Numb 11. 17. And seeing the word honour here may very well be properly understood why should we run to
those parts for it is probable and was then very usual some colonies of them were sent forth to remoter places which therefore had no hand either in their former sin or in this present raine of whom we read after this Iudg 6. And herein they did according to Gods own order concerning such people Deut 20. 13. only their fault was that they did not consider the special reason and great obligation which they had to involve the Women in the destruction for which reason Moses blames them afterward v. 15 16. 8 And they slew the Kings of Midian i Called Dukes or Princes of Sihon Ios. 13. 21. because they were subject to him while he lived but upon his death they resumed their Kingly power besides the rest of them that were slain namely * Josh. 13. 21. Evi and Rekem and Zur k The Father of Cozbi Numb 25. 15. and Hur and Reba five Kings of Midian Balaam also l Obj. he was gone and returned to his own place Numb 24. 25. which was Aram or Mesopotamia Numb 23. 7. Answ. Either he did go thitherward but in his journey made some stay in Midian where he was overtaken by divinevengeance or understanding the success of his wicked counsel left with Balaam in the sin and slaughter of the Israelites he returned partly to enjoy the reputation and reward of his counsel which he had lost before and partly to employ his Hellish arts against Israel now they were as he thought forsaken by their God and exposed to his malice Here Balaam dies the death of the wicked and not of the righteous as he desired Numb 23. 10. the son of Beor they slew with the sword And the children of Israel took all the Women of Midian Captives and their little ones and took the spoil of all their cattel and all their Flocks and all their goods 10 And they burnt all their cities m Partly to blot out the Name and Memory of so lewd and vile a people partly least any of the Israelites should be tempted to settle there and so be discouraged in their progress to Canaan and partly least they should be possessed by other people who might prove as bad Neighbours to them as these would have been wherein they dwelt and all their goodly castles with fire 11 And they took all the spoil and all the prey both of men and of beasts 12 And they brought the captives and the prey and the spoil unto Moses and Eleazar the Priest and unto the Congregation of the children of Israel unto the camp at the plains of Moab which are by Jordan near Jericho 13 And Moses and Eleazar the Priest and all the Princes of the congregation went forth to meet them without the camp n Partly to put respect upon them and congratulate with them for their happy success and partly to prevent the pollution of the Camp by the untimely entrance of the Warriours into it 14 And Moses was wroth with the officers of the host o Because they had spared those who were most criminal and who by the law of God and of nature were worthy of Death with the captains over thousands and captains over hundreds which came from the †Hebr. host of war battel 15 And Moses said unto them Have ye saved * Sâ—… Deut. 20. 23. 1 Sam. 15. 3. all the women alive 16 Behold * Chap. 25. 2. these caused the children of Israel through the * Chap. 24. 14. 2 Pet. 2. 15. counsel of Balaam to commit trespass against the LORD in the matter of Peor and * Chap. 25. 9. there was a plague among the congregation of the LORD 17 Now therefore * Judg. 21. 11. kill every male among the little ones p Which they were forbidden to do to other people Deut. 20. 14. except the Canaanites to whom this people had equalled themselves by their horrid crimes and therefore it is not strange nor unjust that God the supream Lord of all mens lives who as he gives them so may take them away when he pleaseth did equal them in the punishment and kill every woman that hath known man q Partly for punishment because the guilt was general and though some of them only did prostitute themselves to the Israelites yet the rest made themselves accessary by their consent or concurrence or approbation and partly for prevention of the like mischief from such an adulterous generation by lying with †Hebr. a male him 18 But all the women children that have not known a man r To wit carnally See on Gen. 48. 1. and 19. 8. Levit. 18. 22. by lying with him keep alive for your selves s Either to sell them as slaves to others or to use them as Servants to your selves or to marry them when you have prepared and instructed them 19 And do ye abide without the camp seven dayes s According to the Law Levit. 15. 13. and Numb 19. 11 12. whosoever hath killed any person and * Chap. 19. 11 c. whosoever hath touched any slain purify t With the water of sprinkling Numb 19. 9. both your selves and your captives on the third day and on the seventh day 20 And purifie all u To wit your spoil and prey See Levit. 8. 15. and 14. 49. your raiment and all that is †Heb. Instrument or vesseâ—… of skins made of skins and all work of goats hair x All which had contracted some ceremonial uncleanness either from the dead Bodies which wore them or the tents or houses where they were in which such dead Bodies lay or from the touch of the Israelitish Souldiers who were legally defiled by the slaughters they made and all things made of wood 21 And Eleazar the Priest said unto the men of war which went to the battel This is the ordinance of the Law which the LORD commanded Moses 22 Only the gold and the silver the brass the iron the tin and the lead 23 Every thing that may abide the fire ye shall make it go thorow the fire and it shall be clean nevertheless it shall be purified * Chap. 19. 9 17. with the water of separation and all that abideth not the fire ye shall make go through the water 24 And ye shall wash your clothes on the seventh day and ye shall be clean and afterward ye shall come into the camp 25 And the LORD spake unto Moses saying 26 Take the sum of the prey †Heb. Of the captivity that was taken both of man and of beast thou and Eleazar the priest and the chief fathers of the congregation 27 And * Josh. 22. 8. 1 Sam. 30. 24. divide the prey into two parts between them that took the war upon them who went out to battel and between all the congregation y The Congregation hath some share because the Warriours went in the name of all and because all
Or rather 2. As an evidence of Gods gracious answer to Moses his prayers and of his reconciliation to the people notwithstanding their late and great provocation For saith he after this they proceeded by Gods guidance in their journeys some eminent stages whereof he names for all and though Aaron dyed in one of them yet God made up that breach and Eleazar came in his place and ministred as Priest one branch of which office was to intercede for the people Then saith he God brought them from the barren parts of the wilderness to a land of rivers of waters v. 7. a pleasant and fruitful soil Then he adds God separated the Levites c. v. 8. from Beeroth of the children of Jaakan to * Num. 33. 3â—… Mosera d Obj. This place seems directly contrary to that Numb 33. 31. where their journey is quite contrary to this even from Moseroth to Bene-jaakan This indeed is a great difficulty and prophane wits take occasion to cavil And if a satisfactory answer be not yet given to it by interpreters it ought not therefore to be concluded unanswerable because many things formerly thought unanswerable have been since fully cleared and therefore the like may be presumed concerning other doubts yet remaining And it were much more reasonable to acknowledge here a transposition of the words through the Scribes mistake than upon such a pretence to reject the divine Authority of those sacred books which hath been confirmed by such irresistable Arguments But there is no need of these general pleas seeing particular answers are and may be given to this difficulty sufficient to satisfie modest and impartial enquirers Ans. 1. The places here mentioned are differing from those Numb 33. it being very frequent in Scripture for divers persons and places to be called by the same names and yet the names are not wholly the same for there it is Bene-jaakan and here Beeroth bene-jaakan or Beeroth of the children of Iaakan there Moseroth here Moserah there Hor-hagidgad here Gudgodah there Iotbathah here Iotbath If the places were the same it may justly seem strange why Moses should so industriously make a change in every one of the names And therefore these may be other stations which being omitted in Numb 33. are supplyed here it being usual in sacred Scripture to supply the defects of one place out of another Answ. 2. Admitting these two places to be the same with those Numb 33. 31. yet the journeys are divers They went from Beeroth of the children of Iaacan to Mosera which is omitted in Numbers and therefore here supplyed and then back again from Moserah or Moseroth to Bene-jaakan as is there said for which return there might then be some sufficient reason though now unknown to us as the reasons of many such like things are or God might order it so for his own pleasure and it is not impossible he might do it for this reason that by this seeming contradiction as well as some others he might in just judgment do what he threatned to the Iews Ier. 6. 21. even lay stumbling blocks before prophane and proud wits and give them that occasion of deceiving and ruining themselves which they so greedily seek and gladly embrace which is the reason given by some of the antients why God hath left so many difficulties in Scripture Ans. 3. The words may be otherwise rendred from Beeroth of the children of Iaakan and from Moserah where the order of the places is not observed as was noted before of the order of time v. 1. because it was nothing to the purpose here and because that might be easily fetched from Numb 33. where those journeys are more particularly and exactly described For the conjunction and that may be here wanting and to be supplyed as it is Exod. 6. 23. 1 Sam. 4. 7. Psal. 133. 3. Isa. 63. 11. Hab. 3. 11. And the preposition from is easily supplyed from the foregoing words as is most usual Nor seems there to be any more reason to render it to Moserah than from Moserah seeing the Hebrew letter He in the end is made a part of the proper name and therefore is not local * Num. 20. â—… there Aaron died e Qu. How it is true when Aaron dyed not in Moserah but in Mount Hor Numb 33. 37. Ans. 1. Moserah may be a differing place from Moseroth and that may be the name of a Town or Region in which Mount Hor was or to which it belonged Or the same mountain in respect of divers parts and opposite sides of it might be called by divers names here Moserah and there Hor. And it is possible they might go several journeys and pass to divers stations and by fetching a compass which they oft did in their Wilderness travels come to the other side of the same Mountain Ans. 2. The Hebrew particle soham may here note the time and not the place of Aarons death and may be rendred then as it is taken Gen. 49. 24. Psal. 14. 5. Eccles. 3. 17. Zephan 1. 14. And then is not to be taken precisely but with some latitude as it is oft used in Scripture that is about that time after a few removes more as the words at that time v. 8. must necessarily be understood and there he was buryed and Eleazar his son ministred in the priests office in his stead 7 * Num. 33. 32 â—… From thence e Either 1. From that place and that either from Moseraâ—… last mentioned or from Bene-jaakan for relatives many times in Scripture belong to the remoter antecedent Or 2. From that time for this particle sometimes notes not place but time as 2 King 2. 21. Isa. 65. 20. So the meaning is At or about that time as it is v. 8. which being considered may serve to clear the great difficulty discoursed upon the last verse concerning the seeming contradiction of this place and Numb 33. 31 32. they journeyed unto Gudgodah and from Gudgodah to Jotbath a land of rivers of waters 8 At that time f About that time i. e. when I was come down from the mount as was said v. 5. For these words manifestly look to that verse the 6 and 7. verses being put in by way of parenthesis as was said before Or if it relate to the words immediately foregoing this may be meant of a second separation of them upon Aarons Death and having mentioned the separation of Eleazar to the Office of the high Priest in his Fathers stead v. 6. he now repeats it that the Levites who were his as they had been his Fathers Servants were separated as before or were confirmed in their office * 〈◊〉 3. 6. 〈◊〉 8. 14. the LORD separated the tribe of Levi to bear the ark of the covenant of the LORD to stand before the LORD g A phrase used concerning the Prophets 1 King 17. 1. and 18. 15. this being the posture of Ministers Hence the Angels are said to
had opportunity to purchase other Provisions and did so Deut. 2. 6 28. And now having been some time in the land of the Amorites and together with Manna used themselves to other food which that Country plentifully supplied them with they are warned to furnish themselves therewith for their approaching march for within three days b Qu. How can this be when the Spies who were not yet sent away continued three days hid in the Mountains Iosh. 2. 22. and the people passed not over till three days after the Spies returned Iosh. 3. 2. Ans. These words though placed here seem not to have been delivered by Ioshua till after the return of the Spies such Transpositions being so frequent in Scripture that Interpreters have formed this general Rule That there is no certain Order no former nor latter in the Histories of the Scripture And hence it comes that these three days mentioned here after the History of the Spies are again repeated Iosh. 3. 2. Besides the Septuagint render the words Yet three days and the Chaldee In the end of three days others After three days as it is Iosh. 3. 2. Or these three days may be the same with those Iosh. 2. 22. and the matter may be conceived thus Ioshua gives the people notice of their passage over Iordan within three days here and at the same time sends away the Spies who return ere those three days be ended For the three days Josh. 2. 22. may be understood of one whole day and part of two other days as it is in that famous instance Matth. 27. 63 of which see more on that place and on Matth. 12. 40. The Spies came to Iericho in the Evening of the first day and intended to lye there Iosh. 2. 8. but being disturbed and affrighted by the search made after them they go away that night into the Mountains and there abide the time mentioned Ioshua having delivered this message from God to the Israelites and sent away the Spies removes from Shittim to Iordan Iosh. 3. 1. being sufficiently assured of his safe passage over Iordan whatsoever became of the Spies and after those three days mentioned here were past Iosh. 3. 2. he sends the Officers to the people with a second message about the manner of their actual passing over ye shall pass over this Jordan to go in to possess the land which the LORD your God giveth you to possess it 12 And to the Reubenite and to the Gadite and to half the tribe of Manasseh spake Joshua saying 13 Remember * Numb 32. 23. the words which Moses the servant of the LORD commanded you c His charge to you and your promise to him which they were obliged to keep and Ioshua was to see that they did so saying The LORD your God hath given you rest d i. e. A place of rest as that word signifies See on Gen. 49. 15. and Deut. 3. 18. hath given you this land 14 Your wives your little ones and your cattel shall remain in the land which Moses gave you on this side Jordan but ye shall pass e To wit over Iordan before your brethren f Either 1. in their presence Or 2. In the front of all of them which was but reasonable partly because they had the advantage of their brethren having actually received their Portion which their Brethren had only in hope and therefore were obliged to more service the rather to prevent the envy of the other Tribes partly because they were freed from those Impediments which the rest were exposed to their Wives and Children and Estates being safely lodged and partly to prevent their retreat and withdrawing themselves from the present service which they otherwise should have had opportunity and temptation to do because of the nearness of their Habitations †Heb. marshalled by five armed g For by this time they were well furnished with Arms which they had either from the Egyptians or Amalekites or Amorites from whom they had taken them or by purchase from those people by whose borders they passed Or in military order See on Exod. 13. 18. all the mighty men of valour h All such were obliged to go over if occasion required it but Ioshua took only some of them partly because they were sufficient for his purpose and partly because some were fit to be left both to secure their own Wives Children and Possessions and to prevent their enemies on that side from giving them disturbance or hinderance in their enterprize upon Canaan and help them 15 Until the LORD have given your brethren rest as he hath given you and they also have possessed the land which the LORD your God giveth them then ye shall return unto the land of your possession and enjoy it which Moses the LORDs servant gave you on this side Jordan toward the sun-rising 16 And they answered h i. e. The Reubenites c. mentioned v. 12. to whom Ioshua's Discourse is confined v. 13 14 15. No doubt the other Tribes expressed the same thing but this is only recorded concerning these because that might seem most doubtful and the obedience of the rest was unquestionable Joshua saying All that thou commandest us we will do and whithersoever thou sendest us we will go 17 According as we hearkned unto Moses in all things so will we hearken unto thee i The same obedience which we owed and those of us who are now alive generally performed to Moses we promise unto thee only the LORD thy God be with thee as he was with Moses k This is not a limitation of their obedience as if they would not obey him any further or longer than he was prosperous or successful but an additional Prayer for him As we have hereby promised thee our obedience so our Prayer shall be That God would bless and prosper thee as he did Moses 18 Whosoever he be that doth rebel against thy commandment and will not hearken unto thy words in all that thou commandest him l Not repugnant to Gods commands for none can be so foolish to think that if he had commanded the people to blaspheme God or worship Idols the people were obliged to obey him therein he shall be put to death only be strong and of a good courage CHAP. II. AND Joshua the son of Nun sent a Or had sent as that Tense is oft used See on Iosh. 1. 11. out of Shittim b Called also Abel-shittim Num. 33. 49. two men c Not twelve as Moses did partly because the people of Canaan were now more alarm'd than in Moses his time and more suspicious of all strangers and partly because those were to view the whole land these but a small parcel of it to spy d i. e. To learn the state of the land and people and what way and method they should proceed in It is evident enough That Ioshua did not this out of distrust as
the valley of Hinnom westward which is at the end of the valley of the giants northward 9 And the border was drawn from the top of the hill unto the fountain of the water of Nephtoah and went out to the cities of mount Ephron q i. e. Belonging to or bordering upon Mount Ephron and the border was drawn to Baalah which is Kirjath-jearim 10 And the border compassed from Baalah westward unto mount Seir s Not that of Edom but another so called from some resemblance it had with that in quality and passed along unto the side of mount Jearim which is Chesalon on the north side and went down to Beth-shemesh r Called Kiriath-baal v. 60. and Iosh. 18. 14. and passed on to Timnah t There were divers Cities of this name this in Iudah here and Iosh. 21. 16. 2 King 14. 11. another in Issachar and a third in Naphtali Josh. 19. 22 38. 11 And the border went out unto the side of Ekron northward and the border was drawn to Shicron and passed along to mount Baalah and went out unto Jabneel and the goings out of the border were at the sea 12 And the west border was to the great sea and the coast thereof this is the coast of the children of Judah round about according to their families 13 ¶ And unto Caleb the son of Jephunneh he u i. e. Ioshua as appears by comparing this with Iosh. 14. 6. 12. 13. gave a part among the children of Judah according to the commandment of the LORD to Joshua even * Chap. 14. 〈◊〉 †the city of Arba x Or Kiriath-arba Not the City which was the Levites but the Territory of it Iosh. 21. 13. the father of Anak which city is Hebron ‡ Or Kirjath-arbâ—… 14 And Caleb drove thence y i. e. From the said Territory from their Caves and Forts in it compare Iosh. 14. 12. This and the following work was done either in Ioshuahs life-time as may seem from Iosh. 11. 21. or after his death as is related Iudg. 1. 10. These Giants having either recovered their Cities or defended themselves in the mountains * â—…udges 1. 〈◊〉 the three sons of Anak Sheshai and Ahiman and Talmai z Either the same who are mentioned Numb 13. 33. and so they were long-liv'd men such as many were in those times and places or their Sons called by their Fathers names which is very usual the children of Anak 15 And he went up thence to the inhabitants of Debir a The same mentioned above v. 7. and the name of Debir before was Kirjath-sepher b This câ—…ause seems to be added to distinguish this from the other Debir subdued by Ioshua Josh. 10. 38 39. 16 ¶ And Caleb said He that smiteth Kirjath-sepher and taketh it to him will I give Achshah my daughter to wife c Which is to be understood with some Conditions as if he were one who could marry her by Gods Law for every Promise contrary to that is void and if she were willing for though Parents had a great Power over their Children they could not force them to marry any person against their own wills He might otherwise be an unfit and unworthy person but this was no ordinary motion propounded to the imitation of others but a divine impulse that Othniel's valour might be more manifest and so the way prepared for his future Government of the People Iudg. 3. 9. 17 And * Judg. 1. 13. and 3. 9. Othniel the son of Kenaz the brother of Caleb d Obj. This Marriage was unlawful Ans. No for it was not Othniel but Kenaz who was Caleb's Brother and besides the word Brother is commonly used for any Kinsman And that Caleb was not properly Othniels Brother sufficiently appears because Caleb is constantly called the Son of Iephunneh and Othniel the Son of Kenaz here and 1 Chron. 4. 13. took it and he gave him Achsah his daughter to wife 18 And it came to pass as she came unto him e Or as she went to wit from her Fathers house to her Husbands as the manner was See on Matth. 1. 18. that she moved him to ask f She perswaded her Husband either 1. That he would ask or rather 2. That he would suffer her to ask as she did of her father a field and she lighted off her ass g That she might address her self to her Father in an humble posture and as a Suppliant which he understood by her gesture and Caleb said unto her What wouldst thou 19 Who answered Give me a blessing h i. e. A gift as that word signifies Gen. 33. 11. for thou hast given me a south land i i. e. A dry Land which was much exposed to the South-wind which in those parts was very hot and drying as coming from the Desarts of Arabia give me also springs of water k i. e. A Field as she desired v. 18. wherein are Sgrings of Water which in that Countrey were of great Price for it is not probable that he would give her the Springs and give to another the grounds in which the Springs were who could thereby at their pleasure deprive her of the use and benefit of her Springs so she begs a well moistned Field which also might give some relief to that which was dry and barren And he gave her the upper springs and the nether springs l i. e. Springs both in the higher and in the lower grounds or two Fields one in high another in low grounds or rather one above and the other below that South and dry ground which she complained of that by this means it might be watered on both sides 20 This is the inheritance of the tribe of the children of Judah according to their families 21 And the uttermost cities m Those which were on the borders of the Land not the mid-land cities It is apparent that all the Cities belonging to this Tribe are not mentioned in this Catalogue of the tribe of the children of Judah toward the coast of Edom southward were Kabzeel n Called Iekabzeel Neh. 11. 25. and Eder and Jagur 22 And Kinah and Dimonah and Adadah 23 And Kedesh and Hazor and Ithnan 24 Ziph and Telem and Bealoth 25 And Hazor Haddattah o Possibly it should be read as one word Hazor-haddattah as there is Hazar-gaddah v. 27. and Hasar-shual v. 28. such compounded proper names being usual and this may seem the more probable because if Hazor and Haddattah were two different Cities the conjunction and would have been put between them as it is generally in the rest and Kerioth and Hezron which is Hazor p Or which also is called Hazor but to distinguish it from the other Hazor v. 23. this was called also Hezron 26 Aman and Shema q Called also Seba Jos. 19. 2. and Moladah 27 And Hazar-gaddah and Heshmon and Beth-palet 28 And Hazar-shual and Beersheba
to wit comparatively but not simply for it was seven years old and of such this Hebrew word is used Iob 21. 10. For these Creatures are fruitful above seven years Or thus thy Fathers young Bullock and the second Bullock so there were two Bullocks But because there is but one of them mentioned both in the next verse and in the execution of this Command v. 28. it is probable it was but one and the Hebrew Particle vau and is put exegetically for even or to wit as is very usual And this he calls his Fathers young Bullock both because his Father was the owner of it and because his Father kept and fed it for a Sacrifice to Baal But because it is likely his father kept divers of these Cattel of differing Ages and Statures for that use either at his own or at the Peoples charge therefore he adds by way of limitation that he should not take the eldest and the greatest but the second to wit in age or stature or goodliness or in the order of Sacrifice that which was to have been Sacrificed to Baal in the second place And this he singled out because of its age for being seven years old it began with the Midianitish Calamity and being now to be Sacrificed did fitly signifie that the Period of that Misery was now come of seven years old and throw down the altar of Baal that thy father hath i Which thy Father built in his own ground though for the common use of the whole City v. 28 29 30. and * Exod. 〈◊〉 13. Deut. 7. 5. cut down the grove that is by it k Planted by the Altar for Idolatrous or impure uses as the manner of Idolaters was See Iudg. 3. 7. This Action might seem injurious to his Fathers Rights and Authority but Gods Command was sufficient warrant and Gideon was now called to be the Supreme Magistrate whereby he was made his Fathers Superiour and was impowered and authorized and enjoyned to â—…oot out all Idolatry and Superstition and the instruments thereof 26 And build an altar unto the LORD thy God upon the top of this ‡ Heb. strong place rock l Of which v. 20 21. Heb. of this strong hold for in that Calamitous time the Israelites retreated to such Rocks and hid and fortified themselves in them ‖ Or in an orderly manner in the ordered place m i. e. In a plain and smooth part of the Rock where an Altar may be conveniently built Or in order i. e. in such manner as I have appointed for God had given Rules about the building of Altars and take the second bullock and offer a burnt-sacrifice n Gideon was no Priest nor was this the appointed place of Sacrifice but God can dispense with his own Institutions though we may not and his Call gave Gideon sufficient Authority with the wood of the grove which thou shalt cut down 27 Then Gideon took ten men of his servants o Whom doubtless he had acquainted with his design and the assurance of success in it whereby they were easily induced to assist him if not sincerely yet for the expectation of advantage to themselves by it and did as the LORD had said unto him and so it was because he feared p Not so much lest he should suffer for it for he knew very well the doing it by night with so many hands could not hinder the discovery and consequently the punishment of it but lest he should be prevented from doing it his fathers houshold and the men of the city that he could not do it by day that he did it by night 28 ¶ And when the men of the city arose early in the morning behold the altar of Baal was cast down and the grove was cut down that was by it and the second bullock was offered upon the altar that was built q Not upon Baals Altar for which it was designed but upon an Altar erected in contempt of Baal 29 And they said one to another Who hath done this thing And when they enquired and asked they said Gideon the son of Joash hath done this thing r Which they might easily conjecture partly by his known aversion from the Worship of Baal and partly because no other person durst presume to do such a thing but they might more certainly learn it from some of the persons imployed in it who through fear or favour might inform them 30 Then the men of the city said unto Joseph Bring out thy son that he may die because he hath cast down the altar of Baal and because he hath cut down the grove that was by it 31 And Joash said unto all that stood against him Will ye plead for Baal s Why are you so zealous in pleading for that Baal for the Worship whereof you suffer such grievous Calamities at this day and from whom you have no help It is plain that Ioash had been a Worshipper of Baal either therefore he was now convinced by Gideon's information and action or he makes use of this pretence to preserve his Son being indeed indifferent in matters of Religion and therefore as he did worship Baal to comply with his Neighbours so now he deserts him to rescue his Son will ye save him he that will plead for him let him be put to death t He that shall further plead for such a god as this deserves to die for his folly and impiety It is not probable that this was all which he said for his Son's defence or that he would neglect to mention the Call his Son had from God to it the Apparition of an Angel the Promise of Deliverance but it is usual in Scripture to give onely some short hints of those things which were more largely discoursed whilest it is yet morning u i. e. Instantly without delay for it was now Morning-time as appears from v. 28 c. if he be a god let him plead for himself x As the God of Israel hath often done when any indignity or injury hath been done to him But Baal hath now shewed that he is neither able to help you nor himself and therefore is not worthy to be served any longer This couragious and resolute Answer was necessary to stop the torrent of the Peoples fury and it was drawn from it partly by the sence of his Sons extreme danger and partly by the confidence he had that God would Plead his Sons Cause and use him for the Rescue of his People because one hath cast down his altar 32 Therefore on that day he called him y i. e. Ioash called Gideon so Iudg. 7. 1. in remembrance of this noble Exploit and to put a brand upon Baal Jerub-baal saying Let Baal plead against him because he hath thrown down his altar 33 ¶ Then all the Midianites and the Amalekites and the children of the east were gathered together and went over and pitched in the
wanting of far more large and capacious Buildings than this that have been supported only by one Pillar Particularly Pliny in the 15th Chapter of the 36th Book of his Natural History mentions two Theaters built by one C. Curio who lived in Iulius Cesar's time each of which was supported only by one Pillar or Pin or Hinge though very many thousands of People did sit in it together And much more might Two Pillars suffice to uphold a Building large enough to contain Three thousand persons which is the number mentioned v. 17. Or the Pillars might be made Two in the lower part meerly for Ornament-sake which might easily be so ordered as to support a Third and Main Pillar in the Middle which upheld the whole Fabrick 30 And Samson said Let ‡ Heb. my soul me die with the Philistines r i. e. I am contented to Die so I can but therewith contribute any thing to the Vindication of Gods Glory here trampled upon and to the Deliverance of Gods People This is no example nor encouragement to those that wickedly Murder themselves for Sampson did not desire nor procure his own Death voluntarily but only by meer force and necessity because he did desire and by his Office was obliged to seek the destruction of these Enemies and Blasphemers of God and Oppressors of his People which in these circumstances he could not Effect without his own Death and his Case was not much unlike theirs that in the heaâ—… of Battel run upon the very mouth of the Canon or other evident and certain danger of Deatâ—… to execute a design upon the Enemy or theirs who go in a Fire-ship to destroy the Enemies best Ships though they are sure to Perish in the Enterprize Moreover Sampson did this by Divine Instinct and Approbation as Gods Answer to his Prayer manifests and that he might be a Type of Christ who by voluntarily undergoing Death destroyed the Enemies of God and of his People and he bowed himself with all his might and the house fell upon the lords and upon all the people that were therein so the dead which he slew at his death were moe than they which he slew in his life 31 Then his brethren s Either First Largely so called his kinsmen Or Secondly strictly â—…o called Sampson's Parents having had other Children after him as it was usual with God when he gave an extraordinary and unexpected Power of procreating a Child to continue that strength for the Generation or Conception of more Children as in the case of Abraham Gen. 25. 1 2. and Anna 1 Sam. 2. 21. and all the house of his father came down and took him and brought him up and buried him t Which they adventured to do partly because the most barbarous Nations allowed Burial even to their Enemies and would permit this oft-times to be done by their friends partly because Sampson had taken the blame of this Action wholly to himself for which his innocent Relations could not upon any pretence be Punished and principally because they were under such grief and perplexity and consternation for the common Calamity that they had neither heart nor leisure to Revenge themselves of the Israelites but for their own sakes were willing not to disquiet or offend them at least till they were in a better posture to resist them between Zorah and Eshtaol in the burying-place of Manoah his father and he judged Israel twenty years t This was said before Iudg. 15. 20. and is here repeated partly to confirm the Relation of it and partly to explain it and to shew when these Twenty years ended even at his Death as is here Noted CHAP. XVII AND there was a man a The things mentioned here and in the following Chapters did not happen in the order in which they are put but much sooner even presently after the Death of the Elders that over-lived Ioshua Iudg. 2. 7. as appears by divers passages as First because the place called Mahaneh-Dan or the camp of Dan Iudg. 13. 25. was so called from that which was done Iudg. 18. 12. Secondly Because the Danites had not yet got all their Inheritance Iudg. 18. 1. which is not credible of them above 300 Years after Ioshuah's Death Thirdly because Phinehas the son of Eleazar was Priest at this time Iudg. 20. 28. who must have been about 350 years old if this had been done after Sampson's Death which is more than improbable of mount Ephraim whose name was ‡ Heb. 〈◊〉 〈◊〉 Micah 2 And he said unto his mother The eleven hundred shekels of silver that were taken from thee about which thou cursedst b i. e. Didst Curse the Person who had taken them away and that in my hearing as it follows and spakest of also in mine ears behold the silver is with me I took it c The fear of thy Curse makes me acknowledge mine Offence and beg thy Pardon And his mother said Blessed be thou of the LORD d I willingly consent to and beg from God the removal of the Curse and a Blessing instead of it Be thou free from my Curse because thou hast so honestly restored it my son 3 And when he had restored the eleven hundred shekels of silver to his mother his mother said I had wholly ‡ Heb. 〈◊〉 fied dedicated the silver unto the LORD e In the Hebrew it is Iehovah the incommunicable name of God Whereby it is apparent that neither she nor her Son intended to forsake the true God or his Worship as appears from his rejoycing when he had got a Priest of the Lords appointment of the Tribe of Levi Iudg. 17. 13. but onely to Worship God by an Image which also it is apparent that both the Israelites Exod. 32. 1 c. and Ieroboam afterwards designed to do from my hand for my son f Either First for the honour and benefit of thy self and Family that you need not be continually going to Shiloh to Worship but may do it as well at home by these Images Or Secondly that thou mayest cause these things to be made to which end she restored all the Money to him as it here follows to make a graven image and a molten image g Many think this was but one Image partly Graven and partly Molten But it seems more probable that they were two distinct Images because they are so plainly distinguished Iudg. 18. 17 18. where also some other words come between them It is true the graven image alone is mentioned Iudg. 18. 20 30 31. not exclusively to the other as appears from what is said just before but by a common Synecdoche whereby one is put for all especially where that one is esteemed the chief now therefore I will restore it unto thee h To dispose of as I say 4 Yet he restored the money unto his mother i Though his Mother allowed him to keep it yet he persisted in his resolution
defending themselves and annoying their Enemies and set their battel again in aray in the place where they put themselves in aray the first day i Hereby shewing their freedom from that Heathenish Superstition whereby they might have been apt to have rejected that as an unlucky place Compare 1 King 20. 23 28. 23 And the children of Israel went up and wept k Not so much for their Sins as for their Defeat and Loss as appears by the Sequel before the LORD until even and asked counsel of the LORD saying Shall I go up to battel against the children of Benjamin my brother l They impute their ill Success not to their own Sins as they had great reason to do but to their taking up Arms against their Brethren the Lawfulness whereof they now begin to doubt of But still they persist in their former neglect of seeking Gods assistance in the way which he had appointed as they themselves acknowledge presently by doing those very things which now they Sinfully neglected v. 26. and therefore are again justly punished l God answers to their question but as they did not desire his assistance and success so he doth not promise it And the LORD said Go up against him 24 And the children of Israel came near against the children of Benjamin the second day 25 And Benjamin went forth against them out of Gibeah the second day and destroyed down to the ground of the children of Israel again eighteen thousand men all these drew the sword 26 ¶ Then all the children of Israel and all the people went up and came unto the house of God and wept and sat there before the LORD and fasted m Being now sensible of their former slightness and not being truly humbled for their Sins which now they discover to be the true Cause of their ill success that day until even and offered burnt-offerings n To make atonement to God for their own Sins and peace-offerings o Partly to bless God for sparing so many of them whereas he might justly have cut off all of them when their Brethren were slain and partly to Implore his assistance for the future and to give him Thanks for the Victory which now they were confident he would give them before the LORD 27 And the children of Israel enquired of the LORD p To wit by Urim and Thummim Numb 27. 21. for the ark of the covenant of God was there q In Shiloh where they were now assembled in those days 28 And Phineas the son of Eleazar r This is added to give us some light about the time of this History and to shew it was not done in the order in which it is here placed after Sampson's Death but long before the son of Aaron stood s i. e. Ministred as the word stand oft signifies as Deut. 10. 8. and 18. 7. Prov. 22. 29. Ier. 52. 12. compare with 2 King 25. 8. because standing is the usual posture of Servants before it t i. e. Before the Ark or before his i. e. the Lord's face or presence which shews that he was the high-priest for none else might appear there in those days saying Shall I yet again go out to battel against the children of Benjamin my brother or shall I cease u Which if thou requirest we are willing to do notwithstanding the provocation they have given us and our own Inclination to revenge And the LORD said Go up for to morrow I will deliver them into thine hand Now when they had sought God after the due order and truly humbled themselves for their Sins he gives them a full and satisfactory Answer to their Desires 29 And Israel set liers in wait x Though they were assured of the Success by a particular and absolute promise yet they do not neglect the use of means as well knowing that the certainty of Gods purposes or promises doth not excuse but rather require Mans diligent use of all fit means for the accomplishment of them round about Gibeah y i. e. On several sides of it as may be gathered from the following Verses 30 And the children of Israel z i. e. A considerable part of them who were ordered to give the first onset and then to counterfeit flight to draw the Benjamites forth of their strong hold See v. 32. went up against the children of Benjamin on the third day a To wit after the second Battel for the first day after it they spent in perplexing thoughts and going up to the House of the Lord the second in Fasting and Prayer there and this third in the Fight Or this is so called with respect unto the two several foregoing days of Battel and so this was the third day of Battel and put themselves in aray against Gibeah as at other times 31 And the children of Benjamin went out against the people and were drawn away from the city b By the dissembled Flight of the Israelites and they began ‡ 〈◊〉 to sinite of the people wounded as at c. to smite of the people and kill as at other times c With the same kind though not the same degree of Success in the high-ways of which one goeth up to ‖ Oâ—… Bethel the house of God and the other to Gibeah in the field d So called to difference it from this Gibeah which was upon an Hill wherefore they are constantly said to ascend or go up against it as v. 23 30. See Ios. 18. 24 28. about thirty men of Israel 32 And the children of Benjamin said They are smitten down before us as at the first But the children of Israel said Let us flee and draw them from the city unto the high-ways 33 And all the men of Israel rose up out of their place e Where they had disposed themselves that they might fall upon the Benjamites when they were drawn forth to a sufficient distance from their City and when they were pursuing that Party mentioned v. 30. and put themselves in aray at Baal-Tamar and the lyers in wait of Israel came forth out of their places f To execute what was agreed upon even to take Gibeah and burn it as they actually did v. 37. even out of the meadows of Gibeah 34 And there came against Gibeah ten thousand chosen men out of all Israel g Selected out of the main Body which was at Baal-Tamar and these were to march directly to Gibeah on the one side whilst the liers in wait stormed it on the other side and whilst the great Body of the Army laboured to intercept these Benjamites who having pursued the Israelites that pretended to flee now endeavoured to retreat to Gibeah and the battel was sore but they knew not that evil was near them h They were so puffed up with their former Successes that they were insensible of their danger 35 And the
And it came to pass when he made mention of the ark of God that he fell from off the seat backward c Being so oppressed with Grief and Astonishment that he had no Strength left to support him by the side of the gate d To wit the Gate of the City which was most convenient for the speedy understanding of all Occurrences and his neck brake and he died for he was an old man and heavy e Old and therefore weak and apt to fall Heavy and therefore his fall more dangerous and pernicious and he had judged Israel f He was their Supreme Governor both in Civils and Spirituals forty years 19 ¶ And his daughter in law Phinehas wife was with child near ‖ Or to cry out to be delivered and when she heard the tidings that the ark of God was taken and that her father in law and her husband were dead she bowed her self and travelled for her pains ‡ Heb. were turned came upon her g To wit before her time which is oft the effect of great Terrors both in Women and in other Creatures Psal. 29. 9. 20 And about the time of her death the women that stood by her said unto her Fear not for thou hast born a son But she answered not ‡ Heb. set not her heart neither did she regard it h Being overwhelmed with Sorrow and so uncapable of Comfort 21 And she named the child ‖ That is Where is the glory Ichabod saying ‖ Or There is no glory * Chap. 14 3. The glory i i. e. The glorious Type and assurance of Gods presence the Ark which is oft called Gods Glory as Psal. 26. 8. and 78. 61. Isa. 64. 11. and which was the great safeguard and Ornament of Israel which they could glory in above all other Nations is departed from Israel because the ark of God was taken and because of her father in law and her husband 22 And she said The glory is departed from Israel for the ark of God is taken k This is repeated to shew her Piety and that the Publick and Spiritual loss lay heavier upon her spirit than her Personal or Domestick Calamity CHAP. V. AND the Philistines took the ark of God a Quest. Why were not they immediately killed who touched the Ark as afterwards Uzzah was 2 Sam. 6. 7. Ans. First Because the Sin of the Philistines was not so great because the Law forbidding this was not given or at least was not known to them whereas Uzzah's Fact was a transgression and that of a known Law Secondly Because God designed to reserve the Philistines for a more publick and more shameful punishment which had been prevented by this and brought it from Eben-Ezer b Where they found it in the Camp of the Israelites chap. 4. 1. unto Ashdod c Called also Azotus whither they brought it either because it was the first City in their way or rather because it was a great and famous City and most eminent for the worship of their great God Dagon 2 When the Philistines took the ark of God they brought it into the house of Dagon and set it by Dagon d Either First Out of respect to it that it might be worshipped together with Dagon Or rather Secondly By way of reproach and contempt of it as a Spoil and Trophy set there to the honour of Dagon to whom doubtless they Ascribed this Victory as they did a former Iudg. 16. 23. And though they had some reverence for the Ark before chap. 4. 7 c. Yet that was certainly much diminished by their success against Israel not withstanding the presence and help of the Ark. 3 ¶ And when they of Ashdod e i. e. The Priests of Dagon arose early on the morrow f Either to worship Dagon according to their manner or being curious and greedy to know whether the Neighbourhood of the Ark to Dagon had made any alteration in either of them that if Dagon had received any Damage they might if possibly they could repair it before it came to the Peoples knowledge as indeed they did to prevent their contempt of that Idol by which the Priests had all their reputation and advantage behold Dagon was fallen upon his face to the earth before the ark of the LORD and they took Dagon and set him in his place again g Supposing or pretending that his fall was wholly casual 4 And when they arose early on the morrow morning behold Dagon was fallen upon his face to the ground before the ark of the LORD and the head of Dagon and both the palms of his hands were cut off h The head is the Seat of Wisdom the Hands the Instruments of Action both are cut off to shew that he had neither Wisdom nor Strength to Defend himself nor his worshippers Thus the Priests by concealing Dagon's shame before make it more evident and infamous upon the threshold onely ‖ Or the fishy part the stump of Dagon i Heb. Only Dagon i. e. that part of it from which it was called Dagon to wit the Fishy part for Dag in Hebrew signifies a Fish And hence their Opinion seems most probable that this Idol of Dagon had in its upper parts an human shape and in its lower parts the Form of a Fish for such was the Form of divers of the Heathen gods and particularly of a god of the Phoenicians under which Name the Philistines are comprehended as Diodorus Siculus and Lucian both witness though they call it by another Name was left to him k Or upon it i. e. upon the Threshold there the Trunk abode in the place where it fell but the Head and Hands being violently cut off were slung to distant and several places 5 Therefore neither the priests of Dagon nor any that come into Dagons house tread on the threshold ‡ Of the Temple of l Out of a Religious reverence supposing this place to be Sanctified by the touch of their god who first fell here and being broken here touched it more thoroughly than he did other parts This Superstition of theirs was Noted and Censured long after Zephan 1. 9. Herein they manifested their stupendious Folly both in making a perpetual Monument of their own and Idols shame which in all reason they should rather have buried in eternal Oblivion and in turning a 〈◊〉 and certain Argument of Contempt into an occasion of further Veneration Dagon in Ashdod unto this day m When this History was Written which if Written by Samuel towards the end of his Life was a sufficient ground for this expression this Superstitious usage having then continued for many Years 6 But the hand of the LORD was heavy upon them of Ashdod n For their Incorrigibleness by the foregoing Documents and he destroyed them o Partly by wasting their Land chap. 6. 5. and partly
Lord was their onely and immediate King and Lawgiver and that our king may judge us ‡ In times of peace and go out before us ‡ Vâ—…z in times of War as this is 1 Sam. 1â—… 12. and fight our battels 21 And Samuel heard all the words of the people and he rehearsed them in the ears of the LORD m He repeated them privately between God and himself partly for his own Vindication and Comfort and partly as a Foundation for his Prayers to God for Direction and Assistance in this difficult case 22 And the LORD said to Samuel Hearken unto their voice and make them a king And Samuel said unto the men of Israel Go ye every man unto his city n Betake your selves to your several occasions till you hear more from me in this Matter For God hath heard your words and will give way to your Irregular and Obstinate desire and accordingly I shall wait upon God for the Determination of the Person which he hath wholly reserved to himself as for Judges so for the King also Deut. 17. 15. and for the Regulation of all the Circumstances CHAP. IX NOW there was a man of Benjamin whose name was * Chap. 14. 51. 1 Chron. 8. 33. Kish a Obj. His Name was Ner 1 Chron. 8. 33. and 9. 39. Ans. Either his Father had two Names as was usual among the Hebrews or Kish was really his Father that begot him and Ner the Brother of Kish 1 Sam. 14. 51. 1 Chron. 9. 36. is called his Father because upon the Death of Kish he took the care of his Education and brought him up as his own Son the son of Abiel the son of Zeror the son of Bechorath the son of Aphiah a ‖ Or the son of a man of Iemini Benjamite b Heb. the Son of a man of Iemini i. e. either of Benjamin or of a Place or of a Man called Iemini a mighty man of ‖ Or substance power c i. e. A man of great courage and strength which tends to Saul's commendation Otherwise a man of great wealth But that seems confuted by Saul's words below v. 21. and the Peoples contempt of him chap. 10. 27. 2 And he had a son whose name was Saul ‡ Heb. choice and goodly Gr. a man proper and goodly a choice young man and a goodly d Heb. good i. e. comely and personable as that word is used Gen. 6. 2. as evil is put for deformed Gen. 41. 19. and there was not a man of the children of Israel a goodlier person than he from his shoulders and upward he was higher than any of the people e A tall Stature was much valued in a King in Ancient Times and in the Eastern Countries 3 And the asses of Kish Saul's father were lost and Kish said to Saul his Son Take now one of the servants with thee and arise go seek the asses f Which were there of great price and use Iudg. 10. 4. and 12. 14. because of the scarcity of Horses Deut. 17. 16. and therefore not held unworthy of Saul's seeking at least in those Ancient Times when Simplicity Humility and Industry were in fashion among Persons of Quality 4 And he passed through mount Ephraim g A part of the Tribe of Ephraim which Bordered upon Benjamin and therefore they could soon pass out of the one into the other and back again as they saw cause and passed through the land of Shalisha but they found them not then they passed through the land of Shalim and there they were not and he passed through the land ‡ Heb. Jemini of the Benjamites but they found them not 5 And when they were come to the land of Zuph h In which was Ramah called also Ramah or Ramathaim Sophim the place of Samuel's Birth and Habitation 1 Sam. 1. 1. and 7. 17. Saul said to his servant that was with him Come and let us return lest my father leave caring for the asses and take thought for us 6 And he said unto him Behold now there is in this city a man of God i A Prophet as that Phrase is used 1 Sam. 2. 27. Iâ—…s 14. 6. Iudg. 13. 6. and he is an honourable man * One of great Reputation for his Skill and Faithfulness all that he saith cometh surely to pass k His Declarations of things secret or future always certain and confirmed by the Event now let us go thither peradventure he can shew us our way that we should go l The Course we should take to find the Asses He saith peradventure because he doubted whether so great a Prophet would seek or God would grant him a Revelation concerning such mean matters Although sometimes God was pleased herein to condescend to his People to cut off all pretence or occasion of seeking to Witches or Heathenish divinations See 1 King 14. 2. 2 King 1. 3. 7 Then said Saul to his servant But behold if we go what shall we bring the man for the bread ‡ Heb. is 〈◊〉 out of â—… is spent in our vessels m This he saith because Bread was not unusually given by way of present as we see 1 Sam. 10. 3 4. Or Bread is put for all manner of Provisions as is frequent and among these they might have something not unfit in these plain Times to make a Present of as Clusters of Raisins or Cakes of Figs such as Abigail Presented to David 1 Sam. 25. 18. See also 1 King 14. 3. 2 King 4. 42. and there is not a present to bring to the man of God n Such Presents were then made to the Prophets 1 King 14. 2 3. 2 King 4. 42. and 8. 8. either as a Testimony of Respect to him as their Superior upon which account Subjects made Presents to their Kings 1 Sam. 10. 27. And the Persians never came to their King without some Gift or as a grateful acknowledgment of his Favour or for the support of the Prophets themselves or of the Sons of the Prophets or of other Persons in want known to them What ‡ Heb. iâ—… 〈◊〉 us have we 8 And the servant answered Saul again and said Behold ‡ Heb. 〈◊〉 found in 〈◊〉 hand I have here at hand the fourth part of a shekel of silver o Which was near a Groat Which though now it may seem a contemptible Gift yet in those Ancient times it was certainly of far more worth and better accepted than now it would be when the Covetousness and Pride and Luxury of men hath raised their expectations and desires to far greater things that will I give to the man of God to tell us our way 9 Before time in Israel when a man went to enquire of God p Or a Man of God which signified the same thing thus he spake Come and let us go to the Seer for he that is now called a
Evening when the time prefixed by Saul was expired and took sheep and oxen and calves and slew them on the ground and the people did eat them * Lev. 7. 26. and 19. 26. Deut. 12. 16. with the blood a Not having patience to tarry till the blood was perfectly gone out of them as they should have done See Gen. 9. 4. Levit. 17. 14. Deut. 12. 16. So they who seemed to make conscience of the Kings Commandment for fear of the Curse make no scruple of transgressing Gods Command 33 ¶ Then they told Saul saying Behold the people sin against the LORD in that they eat with the blood And he said Ye have ‖ Or dealt treacherously transgressed b He sees their fault but not his own in giving the occasion to it roll a great stone unto me c That the cattel might be all killed in one place under the inspection of Saul or some other appointed by him for that work and upon the stone that the blood may sooner and better flow out this day 34 And Saul said Disperse your selves among the people and say unto them Bring me hither every man his oxe and every man his sheep and slay them here and eat and sin not against the LORD in eating with the blood And all the people brought every man his oxe d And his Sheep which is to be understood out of the foregoing words ‡ Heb. in 〈◊〉 hand with him that night and slew them there 35 And Saul built an altar unto the LORD e Either for a Monument of the Victory or rather for Sacrifice as the next words imply ‡ Heb. that â—…tar he begâ—… to build unto the LORD the same was the first altar that he built unto the LORD f Though he had occasion to do so oft ere this time So this is noted as another Evidence of his Neglect of God and his Worship It is true Saul 〈◊〉 befoâ—…e this as at Gilgal but that was upon an old Altar Erected by others 36 ¶ And Saul said Let us go down after the Philistines by night and spoil them until the morning light and let us not leave a man of them And they said Do whatsoever seemeth good unto thee Then said the Priest g Remembring Saul's Contempt of Gods Ordinance the last time and the ill Consequence of it and perceiving Saul ready to run into the same Error again even though he had not now the same pretence of the necessity of haste as before and that the people were forward to comply with the motion he gives them this pious and prudent Advice Let us draw near hither h To wit to the Ark as above v. 18. unto God 37 And Saul asked counsel of God Shall I go down after the Philistines wilt thou deliver them into the hand of Israel but he answered him not that day i Either 1. Because he was displeased with Saul for his former neglect v. 18 19. where he began to ask advice of God but was so Rude and Impious as not to tarry for an Answer and therefore it was but a just Retaliation if when Saul did ask God would not vouchsafe him an Answer Or 2. To manifest his dislike of the violation of Oaths For although Ionathan might have a fair excuse from his invincible Ignorance and urgent Necessity and though Saul had done foolishly in making this Oath which also God would this way discover yet when once it was made God would hereby teach them that it should be observed and that they should abstain even from all appearance of the Breach of it 38 And Saul said Draw ye near hither all the ‡ Heb. 〈◊〉 Judg. 20. 2. chief of the people k In the Name of all the People that you may be Witnesses and may see where the Fault lies and know and see wherein this sin hath been this day 39 For as the LORD liveth which saveth Israel though it be in Jonathan my son he shall furely die But there was not a man among all the people that answered him l None of those who either saw Ionathan Eating or heard of it informed against him partly because they were satisfied that his Ignorance excused him and that there was some other reason of Gods not answering and partly from their great Love to Ionathan whom they would not Expose to Death for so small an Offence 40 Then said he unto all Israel Be ye on one side and I and Jonathan my son will be on the other side and the people said unto Saul Do what seemeth good unto thee 41 Therefore Saul said unto the LORD God of Israel ‡ Heb. Give Thâ—…mmim Deut. 33. 8. ‖ Or shew the innocent Give a perfect lot m Or declare for giving is oft put for declaring or pronouncing as Deut. 11. 29. and 13. 1 2. Prov. 9. 9. the perfect or guiltless person i. e. O Lord so guide the Lot that it may discover who is Guilty in this Matter and that it may clear the Innocent And Saul and Jonathan were taken but the people ‡ Heb. 〈◊〉 forth escaped n To wit the Danger they were pronounced Guiltless 42 And Saul said Cast lots between me and Jonathan my son and Jonathan was taken m God so ordered the Lot not that he approved Saul's Execration v. 24. or his Oath that the Transgressor should die v. 39. nor that he would expose Ionathan to Death for he Designed so to rule the hearts of the People and of Saul also that Ionathan should not die but because he would have the whole matter brought to light partly that Saul's Folly might be chastised when he saw what Danger it had brought upon his Eldest and Excellent Son partly that Ionathan's Innocency might be cleared and partly to stablish the Authority of Kings and Rulers and the Obedience which Subjects owe to all their Lawful commands 43 Then Saul said to Jonathan Tell me what thou hast done And Jonathan told him and said I did but taste a little honey with the end of the rod that was in mine hand and lo I must die n I am Sentenced to Death for it which is hard measure He had another Answer That he knew not of his Fathers command but that being said before v. 27. it was needless here to repeat it 44 And Saul answered * Râ—…th 1. 17. God do so and more also o From this and other like expressions of Saul's some gather that he was exceeding prone to the vice of Swearing and Cursing for thou shalt surely die p Stange perversness He who was so Indulgent as to spare wicked Agag chap. 15. is now so severe as to destroy his own worthy Son he that could easily dispense with Gods Righteous and Reasonable Command will not bear the violation of his own rash and foolish command because his own Authority and Power is concerned in this and onely
other side and stood on the top of an hill afar q That his person might be out of their reach and yet his Voice might be heard which in a clear Air and in the silence of the Night might be heard at a great distance off a great space being between them 14 And David cried to the people and to Abner the son of Ner saying Answerest thou not Abner Then Abner answered and said Who art thou that criest to the king r Or with or beside the king i. e. So near to him so as to disturb the King 15 And David said to Abner Art not thou ‡ Heb. a man a valiant man and who is like to thee s For Courage and Conduct and therefore thy fault herein is the greater in Israel Wherefore then hast thou not kept thy lord the king for there came one of the peoplâ—… in to destroy the king thy lord 16 This thing is not good t i. e. It is very bad a great Crime A Figure called Meiosis as Prov. 18. 5. and 19. 2. that thou hast done as the LORD liveth ye are ‡ Heb. sons of death worthy to die because ye have not kept your master the LORD 's anointed And now see where the kings spear is and the cruse of water that was at his bolster 17 And Saul knew Davids voice and said Is this thy voice my son u As thou wast my Son by Marriage so thou hast expressed the care and affection of a Son to me now a second time David and David said It is my voice my lord O king 18 And he said Wherefore doth my lord pursue thus after his Servant for what have I done or what evil is in mine hand 19 Now therefore I pray thee let my lord the king hear the words of his servant If the LORD have stirred thee up against me x If the Lord hath by the evil Spirit which he hath sent or by his secret Providence directed thy Rage against me for the Punishment of thine or my Sins let him ‡ Heb. smell accept an offering y Let us offer up a Sacrifice to God to appease his Wrath against us but if they be the children of men z Who by their crafty insinuations and calumnies have incensed thee against me He sheweth his Prudence and Revereâ—…ce and Meekness that he Accuseth not the King but translateth the fault wholly upon his Evil Ministers as the Israelites do in like Case Exod. 5. 16. cursed be they before the LORD for they have 〈◊〉 me out this day from ‡ Heb. cleaving abiding in the inâ—…eritance of the LORD From the Land which God hath given to his People for their Inheritance and where he hath Established his Presence and Worship saying Go serve other gods a This was the Language of their Actions For by driving him from Gods Land and the place of his Worship into Foreign and Idolatrous Lands they exposed him to the peril of being either ensnared by their Counsels or Examples or forced by their threats and power to worship Idols 20 Now therefore let not my blood fall to the earth b Do not attempt to spill my Innocent Blood like water upon the ground before the face of the LORD c Remember if thou doest it God the Judge of all men seeth it and will avenge it of thee though I will not avenge my self for the king of Israel is come out to seek * Chap. 24. 14. a flea c Remember if thou doest it God the Judge of all men seeth it and will avenge it of thee though I will not avenge my self as when one doth hunt a partridg in the mountains d Hard to be taken and not worth catching a mean and contemptible person d Where his advantage doth no way compensate his Labour 21 ¶ Then said Saul I have sinned Return my son David for I will no more do thee harm because my soul was precious in thine eyes this day behold I have played the fool and have erred exceedingly e He not oneâ—…y â—…onfesseth but aggravateth his fauit because his Conscience was fully convinced though his Heart was not changed 22 And David answered and said Behold the kings spear and let one of the young men come over and fetch it 23 The LORD render to every man his righteousness and his faithfulness f â—… desire that God would deal no otherwise with me than I have 〈◊〉 with 〈◊〉 for the LORD delivered thee into my hand to day but I would not stretch â—…ourth mine hand against the LORDS anointed 24 And behold as thy life was much set by this day in mine eyes so â—…et my life be much set by in the eyes of the LORD and let him deliver me out of all tribulation 25 Then Saul said to David Blessed be thou my son David thou shalt both ‡ Heb. in doing thou shalt do Dan. 11. 28 32. do great things and also shalt still prevail So David went on his way g Knowing Saul's unstable and deceitful Heart he would noâ—… trust to any of his Professions or Promises but kept out of his reaâ—…h and Saul returned to his place CHAP. XXVII AND David said in his heart I shall now †perish ‡ 〈◊〉 be conâ—…umed one day by the hand of Saul a I see by this late experience his restless and implacable hatred against me and how little heed is to be given to all his pretences of Repentance or Friendship there is nothing better for me than that I should speedily escape into the land of the Philistines b But this was certainly a very great mistake and fault in David for 1. This proceeded from gross distrust of God's Promise and Providence and that after such repeated demonstrations of Gods peculiar Carâ—… over him which gave him cause to conclude quite contrary to what is here said 2. He forsakes the place where God had settled him Chap. 22. 5. and given him both assurance and experience of his Protection there 3. He voluntarily runs upon that Rock which he cursed his Enemies for throwing him upon Chap. 26. 19. and upon many 〈◊〉 Snares and Dangers as the following History will shew and withal deprives the people of the Lord of those succours which he might have given them in case of a Battel But it pleased God to leave David to himself in this as well as in other particulars that these might be sensible demonstrations of the Infirmities of the best Men and of the necessity of Gods grace and daily direction and assistance and of the freeness and riches of God's Mercy in passing by such great Offences And besides God hereby designed to accomplish his own Counsel to withdraw David from the Israelites that Saul and they might fall by the hand of the Philistines without any reproach or inconvenience to David whom God had put into a safe place and Saâ—…l
been reconciled together 5 Is not this David of whom they sang one to another in dances saying * Chap. 18. 7. and â—…1 11. Saul slew his thousands and David his ten thousands 6 ¶ Then Achish called David and said unto him Surely as the LORD liveth h He Swears by Iehovah either because he did acknowledge their Iehovah to be a God being it may be convinced and instructed therein by David though he did worship Dagon with him and above him or because this was David's God and therefore he Swore by him partly out of complaisance with David that he might receive his unwelcome message to him with less offence and partly that this Oath might gain more credit to his words with David thou hast been upright and thy going out and thy coming in with me i i. e. Thy whole conversation with me See chap. 18. 13. and many other place where that Phrase is used in the host is good in my â—…ight for I have not found evil in thee since the day of thy coming unto me k Though before that time there was Evil in thee towards me and my people unto this day nevertheless ‡ Heb. thou art not good in the eyes of the lords the lords favour thee not 7 Wherefore now return and go in peace that thou ‡ Heb. do 〈◊〉 â—…vil in the eâ—…es of the lords displease not the lords of the Philistines 8 ¶ And David said unto Achish But what have I done and what hast thou found in thy servant so long as I have been ‡ Heb. before thee with thee unto this day that I may not go to fight against the enemies of my lord the king l This was deep dissimulation and flattery but he apprehended it necessary lest he should tacitly confess himself guilty of that whereof they accused him and thereby expose himself to the utmost hazards These perplexities he brought himself into by his irregular course in forsaking the Land of Iudah where God had placed him chap. 22. 5. and promised him protection and putting himself into the hands of the Philistines 9 And Achish answered and said to David I know thou art good in my sight as an angel of God m In whom nothing is blame-worthy Or it may be used to express David's great wisdom as well as integrity as 2 Sam. 14. 17. and 2 Sam. 19. 27. The Heathens acknowledged good Spirits which also they worshiped as an inferior sort of Deities who were Messengers and Ministers to the Supreme God onely Achish had learned the title of Angels from the Israelites his Neighbours and especially from David's conversation notwithstanding the princes of the Philistines have said He shall not go up with us to the battel 10 Wherefore now rise up early in the morning with thy masters servants n He intimates the ground of the Philistines jealousie concerning David and his men that they were all Servants of Saul and therefore had an Obligation and were suspected to have an Affection to their old Lord and Master against whom even David himself could not make them Fight especially with and for the Philistines that are come with thee and assoon as ye be up early in the morning and have light depart o Before the Battel begin lest if you delay the Lords of the Philistines fall upon you and destroy you 11 So David and his men rose up early to depart in the morning to return into the land of the Philistines and the Philistines went up to Jezreel CHAP. XXX AND it came to pass when David and his men were come to Ziklag on the third day a To wit after David's departure from Achish for Ziklag was at a great distance from the Camp and place of Fight as appears from 2 Sam. 1. 2. and David's men being all Foot-men could make but slow Marches that the Amalekites b The remainders of that People who lived near those parts where David had destroyed their Brethren chap. 27. 8 9. had invaded the south c To wit the Southern part of Iudah and the adjacent parts See below v. 14. and Ziklag and smitten Ziklag d i. e. Sacked and spoiled it and burnt it with fire 2 And had taken the women captives that were therein they slew not any e Which was strange considering how David dealt with them chap. 27. 9. But this must be ascribed partly to their selfish or fleshly Interest for they might reserve them either to make Sale of them for their Profit or to abuse them for their Lust or it may be to revenge themselves upon David and his men by reserving them to extraordinary and lingring and repeated punishments but principally to Gods over-ruling and wonderful Providence who set these bounds to their Rage and though he designed to chastise David's sin and folly yet would not deliver him nor his up to death either great or small but carried them away and went on theIr way 3 ¶ So David and his men came to the city and behold it was burnt with fire and their wives and their sons and their daughters were taken captives 4 Then David and the people that were with him lift up their voice and wept until they had no more power to weep f Till either the humour was wholly spent or the consideration of their Calamity had made them stupid 5 And Davids two wives were taken captives Ahinoam the Jezreelitess and Abigail the wife of Nabal the Carmelite 6 And David was greatly distressed for the people spake of stoning him g As the Author of their miseries by coming to Ziklag at first by provoking the Amalekites to this cruelty by his forwardness in Marching away with Achish and leaving their Wives and Children unguarded because the soul of all the people was ‡ Heb. bitter grieved every man for his sons and for his daughters but David encouraged himself in the LORD his God h i. e. In this that the All-wise and All-powerful Lord was his God by Covenant-relation and special Promise and true and Fatherly affection as he had shewed himself to be in the whole course of his Providence towards him 7 And David said to Abiathar the priest Ahimelechs son I pray thee bring me hither the ephod i And put it upon thy self that thou maist enquire of God according to his Ordinance Numb 27. 21. See above chap. 23. 9. David was sensible of his former Error in neglecting to ask counsel of God by the Ephod when he came to Achish and when he went out with Achish to the Battel and his necessity now brings him to his Duty and his Duty meets with Success and Abiathar brought thither the ephod to David 8 And David enquired at the LORD saying Shall I pursue after this troop shall I overtake them And he answered him Pursue for thou shalt surely overtake them and without fail recover all k Before God answered more slowly
they used to do at Funerals See Ier. 16. 5. Ezek. 24. 17. 36 And all the people too notice of it and it ‡ Heb. was good in theâ—…r eyes pleased them g They were satisfied concerning David's Integrity and the method he used here for his own just vindication as whatsoever the king did h Either in this matter or rather in all things following this Action The meaning is By his carriage herein he gained so great an Interest in the hearts of his People that they judged most favourably of and put the best construction upon all his words and actions as on the contrary when people have a prejudice against or an ill will towards their Prince they are apt to judge most harshly of all his Counsels and Doings pleased all the people f Observed what the King said and did 37 For all the people and all Israel understood that day that it was not of the King h Not done by his design or good will to slay Abner the son of Ner. 38 And the king said unto his servants Know ye not that there is a prince and a great man i Both for his Illustrious Quality and for his high Courage and wise Conduct and especially now for his great usefulness and serviceableness to me in giving me the intire and peaceable Possession of all Israel But still observe David's Prudence and Piety that he doth not commend him for his Vertues and Graces as men of vendible Consciences and Tongues use to do upon Funeral-occasions but onely for that kind of worth which was really in him Compare 2 Sam. 1. 23. fallen this day in Israel 39 And I am this day ‡ Heb. tender weak k Or tender in the Infancy of my Kingdom not well rooted and settled in it The Metaphor is taken from a young and tender Child or Plant. though anointed king and these men the sons of Zeruiah l Ioab and Abishai the Sons of my Sister Zeruiah be * Chap. 19. 7. too hard for me m i. e. Too powerful They have so great a command over all the Soldiers and so great favour with the People that I cannot Punish them without apparent hazard to my Person and Kingdom especially now when all the Tribes except Iudah are yet in a state of Opposition against me But this although it might give some colour to the delay of their Punishment for a season yet it may seem to have been one of David's infirmities that he did not do it within some reasonable time both because this Indulgence proceeded from a distrust of Gods Power and Faithfulness as if God could not or would not make good his Promise of the Kingdom to him without and against Ioab and all his Confederates and because it was contrary to Gods Law which severely requires the Punishment of Wilful Murderers Gen. 9. 6. Exod. 21. 14. Numb 35. 21. which David had no power to dispence with And David might and should have remembred how dear Saul pay'd for this very thing that he dispensed with Gods Command and spared those whom God commanded him to slay 1 Sam. 15. And it seems David's Conscience oft smote him for this which made him watch for a fit opportunity to remove and then punish him and having neglected it till Death he declareth his sorrow for that neglect by giving Solomon a charge to execute it after his Death 1 King 2. 5 6 34. * See Chap. 20. 10. the LORD shall reward the doer of evil according to his wickedness 1 King 2. 5 6 33 34. CHAP. IV. AND when Sauls son heard that Abner was dead in Hebron his hands were feeble a His Spirit and Courage and Strength failed him This Phrase is used in the same sence Ezra 4. 4. Neh. 6. 9. Isa. 13. 7. and 35. 3. and all the Israelites were troubled b Because now they were unable to oppose David and doubtful of obtaining his favour now Abner their peace-maker was dead 2 And Sauls son had two men that were Captains of bands the name of the one was Baanah and the name of the ‡ Heb. second other Rechab the sons of Rimmon a Beerothite of the children of Benjamin c Of Ishbosheth's own Tribe whom therefore he trusted the more and this gave them opportunity to execute their wicked design for Beeroth also was reckoned to Benjamin d This is added as the reason why he called them Beerothites because though Beeroth was now in the hands and Possession of the Philistines 1 Sam. 31. 7. yet of right it belonged to the Benjamites Iosh. 18. 25. 3 And e Or Yet or But. For this comes in to anticipate an Objection against what he had now said It is true saith he the Beerothites fled as others did upon the overthrow of Saul and his Army 1 Sam. 31. 7. to a place called Gittaim 2 Sam. 4. 3. not that in Benjamin Nehem. 11. 33. but some other place of that name more remote from the Philistines and so they were Gittaimites by their present Habitation but Beerothites by their Original and place of their Birth the Beerothites fled to Gittaim and were sojourners there until this day 4 And Jonathan Sauls son had a son that was lame of his feet f This History is inserted as that which encouraged these men to this wicked Murder because Saul's Family was now reduced to a low ebb and if Ishbosheth was dispatched there would be none left but a lame Child who was altogether unfit to manage the Kingdom especially in so troublesome a time as this was and therefore the Crown must necessarily come to David by their act and deed for which they promised themselves no small recompence and was five years old when the tidings came of ‡ The slaughter of Saul and Jonathan out of Jezreel g The place of that last and fatal Fight 1 Sam. 29. 11. and his nurse took him up and fled and it came to pass as she made haste to flee that he fell and became lame and his name was ‖ Merib-baal 1 Chr. 8. 34. and 9. 40. Mephibosheth h Called also Merib-baal 1 Chron. 8. 34. See the notes on Chap. 2. 8. 5 And the sons of Rimmon the Beerothite Rechab and Baanah went and came about the heat of the day to the house of Ish-bosheth who lay on a bed at noon i Either from discontent of mind as Ahab did 1 King 21. 4. or from sloth and sensuality as David seems to have done Chap. 11. 2. 6 And they came thither into the midst of the house k Or into the house for the midst is not always taken exactly and Mathematically but for any part within as Gen. 48. 16. Exod. 8. 22. Iosh. 3. 17. as though they would have fetched wheat l Which was laid up in publick Granaries in the King's House and was fetched thence by the Captains and Commanders of the Army
for her husband 27 And when the mourning was past k Which was seven days Gen. 50. 10. 1 Sam. 31. 13. Nor could the nature of the thing admit of longer delay lest the too early birth of the Child might discover David's Sin David sent and â—…et her to his house and she became his wife and bare him a son l By which it appears That David continued in the state of Impenitency for divers Months together and this notwithstanding his frequent attendance upon God's Ordinances Which is an eminent instance of the Corruption of Man's Nature which is even in the best and without Divine Assistance is too strong for them of the deceitfulness of Sin and of the tremendous Judgment of God in punishing one Sin by delivering a man up to another but the thing that David had done m i. e. His Adultery and Murder as is evident from the next Chapter ‡ Heb. 〈◊〉 in the 〈◊〉 〈◊〉 displeased the LORD CHAP. XII AND the LORD sent Nathan a The Prophet chap. 7. 2. 1 King 1. 8. When the ordinary means did not awaken David to Repentance God useth an Extraordinary Course Thus the Merciful God pities and prevents him who had so horribly forsaken and forgotten God unto David and * Psa. 51. 〈◊〉 he came unto him and said unto him There were two men in one city b He prudently ushereth in his Reproof with a Parable after the manner of the Eastern Nations and ancient times that so he might surprize David and cause him unawares to give Sentence against himself He manageth his Relation as if it had been a real thing and demands the King's Justice in the case Though the Application of this Parable to David be easie and obvious yet it matters not if some circumstances be not so applicable because it was fit to put in some such Clauses either for the decency of the Parable or that David might not too early discover his Design the one rich and the other poor 2 The rich man had exceeding many flocks and herds c Noting David's many Wives and Concubines 3 But the poor man had nothing save one little ew lamb d Designing Uriah with his own and onely Wife which he had bought e As men then used to buy their Wives or had procured and nourished up and it grew up together with him and with his children it did eat of his own ‡ Heb. Morsel meat and drank of his own cup and lay in his bosome f Which David might take for Hyperbolical Expressions of his tender care of and affection to it Although there want not Instances of some who have treated such Brute-Creatures in this manner and was unto him as a daughter 4 And there came a traveller g This some make to be the Devil whom David gratified by his Sin but it rather seems added for the decency of the Parable unto the rich man and he spared to take of his own flock and of his own herd to dress for the wayfaring man that was come unto him but took the poor mans lamb and dressed it for the man that was come to him 5 And Davids anger was kindled greatly against the man and he said to Nathan As the LORD liveth the man that hath done this thing ‖ Or is worthy to die ‡ Heb. is the Son of death shall surely die h This seems to be more than the Fact deserved or than he had Commission to Inflict for it Exod. 22. 1. But it is observable That David now when he was most Indulgent to himself and to his own Sin was most severe to others as appears by this Passage and the following Relation v. 31. which was done in the time of David's impenitent continuance in his Sin 6 And he shall restore the lamb * Exod. 22. 4. fourfold because he did this thing and because he had no pity 7 And Nathan said to David Thou art the man i Thou hast committed this Crime with great Aggravations and out of thine own mouth thy Sentence hath proceeded and thou art worthy of Death Thus saith the LORD God of Israel * 1 Sam. 16. 13. I anointed thee king over Israel and I delivered thee out of the hand of Saul 8 And I gave thee thy masters house and thy masters wives k Or women as that Word is elsewhere used as Numb 31. 18. And though we read not a word of God's giving or of David's taking any of Saul's Wives into his bosome or which is all one into his Bed Yet which I think to be aimed at here it might be according to the manner of that time that the Wives and Concubines of the Precedent King belonged to the Successor to be at least at his Dispose And to pretend to them was interpreted little less than pretending to the Crown Which made it fatal to Adonijah to ask Abishag 1 King 2. 23 And to Abner to be suspected for Rispah 2 Sam. 3. 8. And Absalon Usurping the Crown usurped the Concubines also which is looked on as a Crime unpardonable 2 Sam. 16. 21. nor would this have been reckoned amongst the Mercies and Blessings which God here is said to give him and which are opposed to that which he â—…infully took but we do read That Merab Saul's Daughter was given to him for his Wife by Saul's promise and consequently by God's grant though afterwards Saul perfidiously gave her to another Man and that Michal the other Daughter was actually given to him 1 Sam. 18. And it is very possible that some other of Davids Wives were nearly Related to the House of Saul whereby David might design to enlarge and strengthen his Interest in the Kingdom Although there is no absolute Necessity of restraining this to Saul seeing the Word is Plural Masters and may belong to others also who sometimes were owned by David as his Masters Lords or Superiors such as Mabal was and some others not elsewhere named might be whose Houses and Wives or at least Women God might give to David into thy bosome and gave thee the house of Israel and of Judah and if that had been too little I would moreover have given unto thee such and such things l Such other things as thou hadst wanted or in reason desired 9 Wherefore hast thou despised the commandment of the LORD m i. e. Those Laws of God which forbad thee to do this thing by not giving them that respect and observance which they deserved to do evil in his sight thou hast killed Uriah the Hittite n That Valiant and Generous and Noble Person with the sword and hast taken his wife to be thy wife o This he mentions amongst his other Sins partly because he had rewarded her who by God's Law should have been severely punished partly because he compassed this Marriage by wicked Practices even by Uriah's Murder and for sinful ends even
invited all the kings sons 24 And Absalom came to the king and said Behold now thy servant hath sheep shearers Let the king I beseech thee and his servants go with thy servant k To the Feast which was usual upon those occasions See Gen. 38. 12. 1 Sam. 25. 7 11. 25 And the king said to Absalom Nay my son let us not all now go lest we be chargeable unto thee And he pressed him l Pretending great desire of his presence there to prevent any jealousies which otherwise he thought would arise in the Breast of a King so wise and experienced and under the expectation of Gods dreadful judgments to be inflicted upon his Family howbeit he would not go but blessed him m Dismissed him with thanks for his kindness and with his Fatherly blessing 26 Then said Absalom If not I pray thee let my brother Amnon go with us n For the King designed as the following words shew to keep him at home with him as being his eldest Son and Heir of his Kingdom otherwise Absalom would never have made particular mention of him which now he was forced to do Nor did this desire of Amnon's presence want specious pretences as that seeing the King would not he who was next to him might honour him with his company and that this might be a manifest and publick token of that Love and Friendship which was between him and his Brother notwithstanding the former occasion of difference And the king said unto him Why should he go with thee 27 But Absalom pressed him that he let Amnon and all the kings sons go with him o It is strange that his urgent desire of Amnon's company raised no suspition in so wise a King but God blinded his mind that he might execute his Judgments upon David and bring upon Amnon the just punishment of his lewdness 28 ¶ Now Absalom had commanded his servants saying Mark ye now when Amnons heart is merry with wine p When he least suspects and will be most unable to prevent the evil and when I say unto you Smite Amnon then kill him fear not ‖ Or will ye not since I have commanded you have not I commanded you q I who am the Kings Son and when Amnon is gone his Heir who therefore shall easily obtain pardon for you and will liberally reward you be couragious and be †Heb. sons of 〈◊〉 valiant 29 And the servants of Absalom did unto Amnon as Absalom had commanded then all the kings sons arose and every man ‡ Heb. rode gat him up upon his mule r Which were in use amongst the Israelites See 1 King 23. 33. For though they might not promote such mixed kinds of procreation Levit. 19. 19. yet they might use Creatures so engendred and fled 30 ¶ And it came to pass while they were in the way that tidings came to David saying Absalom hath slain all the kings sons s Which was not improbable when the Sword was once drawn among them and one of them killed which might provoke the rest to draw their Swords both to defend themselves and to revenge their Brothers death and thereby occasion the death of all And God suffered this false report to be spread for David's greater terror and humiliation that he who had formerly rejoyced in the tiding of Uriah's death might now be tormented with the report of the death of all his Sons and there is not one of them left 31 Then the king arose and tare his garments and lay on the earth and all his servants stood by with their clothes rent 32 And Jonadab the son of Shimeah Davids brother t A man of great craft and subtilty and one that had exact knowledge of Amnon's fact and of Absalom's temper answered and said Let not my lord suppose that they have slain all the young men the kings sons for Amnon only is dead for by the ‡ Heb. mouth appointment u Or by the command Heb. mouth put for command Num. 3. 16. of Absalom this hath been ‖ Or 〈◊〉 determined from the day that he forced his sister Tamar x It was resolved from that time in his Breast but the word of command was not then given to others for that would probably have hindred his design But all this he seems to have spoken from a probable conjecture rather than of certain knowledge as appers by the sequel 33 Now therefore let not my lord the king take the thing to heart to think that all the kings sons are dead for Amnon only is dead 34 But Absalom fled y He who had undertaken to defend his Servants flies for his own life And the young man that kept the watch lift up his eyes and looked and behold there came much people by the way of the hill side behind him z Behind the watch-man for it seems they did not come in the direct Road where the watchman looked for them but for some reason or fancy they had fetched a compass and come that way which he least expected them 35 And Jonadab said unto the king Behold the kings sons come ‡ as they servant said so Heb accordâ—… to the 〈◊〉 of thy 〈◊〉 it is 36 And it came to pass as soon as he had made an end of speaking that behold the kings sons came and lift up their voice and wept and the Heb. with a 〈◊〉 weeping 〈◊〉 king also and his servants wept ‡ very sore 37 ¶ But Absalom fled and went to Talmai Or Ammiâ—… the son of ‖ Ammihud king of Geshur â–ª His Mothers Father 2 Sam. 2. 3. that he might have present protection and sustenance from him and that by his mediation he might obtain his Fathers pardon and favour and David mourned for his son every day 38 So Absalom fled and went to Geshur and was there three years 39 And * 1 Sam. 24. 10. the soul of king David ‖ Or was consumed longed to go forth unto Absalom ‡ To wit to visit him or to send for him And thus this word the Soul is here understood partly from the Hebrew Verb which being of the Feminine Gender agrees not with David but with David's Soul and partly by comparing this with other places where the same Verb is used and the Soul expressed as Psal. 84. 3. and 119. 81. But as this supplement may seem too bold so this version seems not so well to agree with that Phrase of going out to Absalom for David neither desired nor intended to go out to Absalom but that Absalom should come home to him And these words may be and are otherwise rendred by the most ancient and remarkable Interpreters to this purpose And King David made an end of going out to wit in an Hostile manner as that Verb is oft used Gen. 14. 18. 2 Sam. 11. 1. against for so the Hebrew Particle El is oft used as
10. behold Hushai * Josh. 16. 2. the Archite came to meet him with his coat rent and ashes upon his head 33 Unto whom David said If thou passest on with me then thou shalt be a burden unto me m. Increasing my Charge and Care and Sorrow for what may befall thee and being but of little use to me for it may seem he was an Old Man and fitter for Counsel than for War 34 But if thou return to the City and say unto Absalom I will be thy servant O king as I have been thy fathers servant ‖ Or heretofore hitherto so will I now also be thy servant n i. e. As faithful to thee as I have been to thy Father which he neither was nor ought to be And therefore the profession of this was great dissimulation and David's suggesting this crafty Counsel may be reckon'd amongst his Errors which proceeding from a violent Temptation and his present and pressing Straits God was pleased mercifully to Pardon and to direct this Evil Advice to a Good End then mayest thou for me defeat the counsel of Ahithophel 35 And hast thou not there with thee Zadok and Abiathar the priests therefore it shall be that what thing soever thou shalt hear out of the kings house thou shalt tell it to Zadok and Abiathar the priests 36 Behold they have there * Ver. 27. with them o Not in Ierusalem but in a place near to it to which they could easily send upon occasion See Chap. 17. 17. their two sons Ahimaaz Zadoks son and Jonathan Abiathars son and by them ye shall send unto me every thing that ye can hear 37 So Hushai Davids friend came unto the city and Absalom came into Jerusalem CHAP. XVI AND when David was a little past the top of * Chap. 15. 35 the hill behold * Chap. 9. 2. Ziba a A Crafty Man who being perswaded that God would in due time appear for the Righteous Cause of so good a King and scatter the Cloud which was now upon him takes this occasion to make way for his future Advancement the servant of Mephibosheth met him with a couple of Asses sadled and upon them two hundred loaves of bread and an hundred bunches of raisins and an hundred of summer fruits and a bottle b A large Bottle or Vessel proportionable to the other Provisions of wine 2 And the king said unto Ziba What meanest thou by these And Ziba said The asses be for the kings houshold to ride on c For the King and his Wives and Children were all on Foot not that he had noâ—… or could not procure Asses for them at Ierusalem but because he chose it as best becomming that State of Penitence and Humiliation in which they were and the bread and summer fruit for the young men to eat and the wine that such as be â—…aint in the wilderness may drink 3 And the king said And where is thy masters son And Ziba said unto the king Behold he abideth at Jerusalem for he said To day shall the house of Israel restore me the kingdom of my father d Which though it might seem a very unlikely thing yet such vain Expectations do often get into the Minds of Men nor was it impossible that when David's Family was thus divided and one part ingaged against another they might destroy themselves by mutual Wounds and the People being tired out with Civil Wars might Restore the Kingdome to the Family of Saul their old Master whereof this was the top-branch And this was a time of general Defection of many whom the King had greatly obliged witness Achitophel And Mephibosheth's absence made the Calumny more probable 4 Then said the king to Ziba Behold thine are all that pertained unto Mephibosheth e A rash Sentence and unrighteous to Condemn a Man unheard upon the single Testimony of his Accuser and Servant But David's Mind was both clouded by the deep sense of his Calamity and byassed by Ziba's great and seasonable kindness And he might think that Ziba would not dare to Accuse his Master of so great a Crime which if false might so easily be disproved And Ziba said ‡ Heb. I do 〈◊〉 I humbly beseech thee that I may find grace in thy sight my lord O King f Thy favour is more to me than this gift which as a token of thy favour I accept with all thankfulness 5 And when king David came to Bahurim g A City in Benjamin Chap. 3. 16. and 19. 16. i. e. To the Territory of it for to the City he came not till v. 14. behold thence came out a man of the family of the house of Saul whose name was Shimei the son of Gera ‖ Or he still came forth and cursed he came forth and cursed still as he came 6 And he cast stones k at David and at all the servants of king David and all the people and all the mighty men were on his righthand and on his left i Which is noted to shew the Prodigious Madness of the Man though Rage which is truly said to be a short Madness and the height of Malice hath oft transported men to the most hazardous and desperate Speeches and Actions h Not so much to hurt them as to shew his Contempt of them 7 Anâ—… thus said Shimei when he cursed Come out k Or rather go out as the Word properly signifies Be gone out of thy Kingdom as thou deservest come out thou †bloody man and thou ‡ Heb. man of bloâ—…d man of Belial 8 The LORD hath returned upon thee all the blood of the house of Saul l Either 1. The Blood of Abner and Ishbosheth which he Maliciously imputes to David as if they had been Killed by David's contrivance especially the former because David did onely give Ioab hard Words as in Policy he was obliged to do but instead of Punishing him did Reward and Prefer him Or 2. The Death of Saul's seven Sons Chap. 21. 8. which though related after this seems to have been done before Of which see the Notes on chap. 15. 7. in whose stead thou hast reigned and the LORD hath delivered the kingdom into the hand of Absalom thy son and ‡ Heb. 〈◊〉 thee in thy evil behold thou art taken in thy mischief m The same Mischief thou didst bring upon others is now returned upon thy own head Or Thy Sin hath found thee out and thou art now receiving the just Punishment of it because thou art a bloody man 9 Then said Abishai the son of Zeruiah unto the king Why should this * 1 Sam. 24. 14. Chap. 3. 8. dead dog curse my lord the king let me go over I pray thee and take off his head 10 And the king said What have I to do with you n To wit in this Matter I ask not your Advice nor will I follow it nor
that there could be no safety to the King noâ—… peace to the Kingdom nor security to himself and all David's Friends and Loyal Subjects and good men if Absalom had lived as may seem probable from chap. 19. 10. and yet perceiving that the Kings heart was reconcilable to Absalom notwithstanding his abominable Crimes of lying with his Fathers Concubines and of horrid and unnatural Rebellion both which were capital Crimes by the Law of God he adventured to save David's life against his will But whether Ioab did well in this all things considered I shall not here determine 16 And Joab blew the trumpet and the people returned from pursuing after Israel for Joab held back the people c Who otherwise were highly incensed against the Rebels and hotly pursued them But the head of the Rebellion being cut off and the danger thereby past he puts a stop to the effusion of Israelitish blood 17 And they took Absalom and cast him into a great pit in the wood and laid a very great heap of stones upon him d As a lasting monument of Absalom's sin and shame and of the Righteous Judgment of God upon him Compare Ios. 7. 26. and 8. 29. and 10. 27. He was first hanged after a sort which was an accursed death Deut. 21. 23. and then thrust through with Darts and Swords and after all in a manner stoned which was the proper punishment of a Rebellioâ—…s Son Deut. 21. 21. and all Israel fled every one to his tent e To their houses and dwellings to avoid the shame and punishment of their Rebellion 18 ¶ Now Absalom in his life time had taken and reared up for himself a pillar f To preserve his name in memory whereas it had been 〈◊〉 for his honour if his name had been buried in perpetual oblivion But this was the effect of his pride and vain-glory which is in * Gen. 14 â—… the kings dale g A place near Ierâ—…salem so called Genesis 14. 17. for he said â—… have no son to keep my name in remembrance h Object He had three sons chap. 14. 27. Ans. Either they were all now dead or if one of them was left alive he thought him unfit and unworthy to keep up his name and honour or he erected this Pillar before his Sons were born But the first opinion seems most probable and it was a remarkable Judgment of God that he who struck at his Fathers life should be punished with the death of all his Sons and he called the pillar after his own name and it is called unto this day Absaloms place i Heb. Absalom's hand i. e. his work made though not by his hand yet for him and his glory and by his procurement 19 ¶ Then said Ahimaaz the son of Zadok Let me now run and bear the king tidings how that the LORD hath ‡ Heb. 〈◊〉 him from 〈◊〉 hand of c. avenged himself of his enemies 20 And Joab said unto him Thou shalt not ‡ Heb. be â—… man of â—…dings bear tidings this day but thou shalt bear tidings another day but this day thou shalt bear no tidings because the kings son is dead k And thou shalt not be a Messenger of Evil tidings which will be unwelcome to him and prejudicial to thee 21 Then said Joab to Cushi l Or to an Ethiopian so he might be by birth and yet by profession an Israelite Go tell the king what thou hast seen And Cushi bowed himself unto Joab and ran 22 Then said Ahimaaz the son of Zadok yet again to Joab But ‡ Heb. be what may howsoever let me I pray thee also run after Cushi And Joab said Wherefore wilt thou run my son m So he calls him with respect both to his younger years and to that true and tender affection which he had for him seeing that thou hast no tidings ‖ Or â—…ent or â—…ent Numb 11. 22. ready 23 But howsoever said he let me run And he said unto him Run Then Ahimaaz ran by the way of the plain n Which was the smoother and easier though the longer way and over-ran Cushi 24 And David sate between the two gates o For the Gates of the Cities then were as now they are large and thick and for the greater security had two Gates one more outward the other inward Here he sate that he might hear tidings when any came into the City and the watchman went up to the roof over the gate unto the wall p Unto the top of the Wall or Tower upon the Gate where watchmen used to watch Compare 2 King 9. 17. Ezek. 33. 2. and lift up his eyes and looked and behold a man running alone 25 And the watchman cried and told the king And the king said If he be alone there is tidings in his mouth q He is sent with some special Message which was a very probable conjecture for if he had run or fled from the Enemy many others would have followed him And he came apace and drew near 26 And the watchman saw another man running and the watchman called unto the porter and said Behold another man running alone And the king said He also bringeth tidings 27 And the watchman said ‡ Heb. I see thee running Me thinketh the running of the foremost is like the running of Ahimaaz the son of Zadok And the king said He is a good man and cometh with good tidings r He loves me well and therefore would not afflict me with Evil tidings 28 And Ahimaaz called and said unto the king ‖ Or Peace be to thee ‡ Heb. Peace All is well And he fell down to the earth upon his face before the king and said Blessed be the LORD thy God which hath ‡ Heb. shut up delivered up s Into thy hand and power or to destruction Compare 1 Sam. 24. 19. and 26. 8. the men that lift up their hand against my lord the king 29 And the king said ‡ Heb. Is there peace Is the young man Absalom safe And Ahimaaz answered When Joab sent the kings servant s Cushi and me thy servant I saw a great tumult but I knew not what it was t He seems to tell an untruth as is evident from v. 20. because he now plainly perceived what Ioab foretold him that such tidings would be very unwelcome to David But he made a bad choice to offend God with a lye rather than to displease the King with a truth Yet thus far it might be true that though he had reason to think Absalom was dead yet was not able to give account of the particulars which concerned it wherewith Cushi was intrusted 30 And the king said unto him Turn aside and stand here And he turned aside and stood still 31 And behold Cushi came and Cushi said ‡ Heb. tidings â—…s brought Tidings my lord the king for the
LORD hath avenged thee this day of all them that rose up against thee 32 And the king said unto Cushi Is the young man Absalom safe And Cushi answered The enemies of my lord the king and all that rise up against thee to do thee hurt be as that young man is u May they perish and be cut off as he is 33 ¶ And the king was much moved and went up to the chamber over the gate x Retiring himself from all men and business that he might wholly give up himself to lamentation and wept and as he went thus he said O my son Absalom my son my son Absalom would God I had died for thee O Absalom my son my son y This he might speak from a deep sense of his Eternal state because he died in his sins without the least testimony of repentance and because David himself had by his own siâ—…s been the unhappy instrument and occasion of his Sons death CHAP. XIX AND it was told Joab a By his Messengers upon their return Behold the king weepeth and mourneth for Absalom 2 And the ‡ Heb. salvation or deliverance victory that day was turned into mourning unto all the people for the people heard say that day how the king was grieved for his son 3 And the people gat them by stealth that day into the city b Not openly and orderly and triumphantly as Conquerors use to do but secretly and disorderly and asunder as if they were afraid and ashamed lest David should see them and look upon them with an evil eye as those that had an hand in the killing of his dearly beloved Son as people being ashamed steal away when they flee in battel 4 But the king covered his face c As a deep mourner as one that desired neither to see nor to be seen by any others and the king cried with a loud voice O my son Absalom O Absalom my son my son 5 And Joab came into the house d Either the Gate-house or his now dwelling-house in the City to which he was retired that he might more freely indâ—…lge himself in the expressions of his grief to the king and said Thou hast shamed this day the faces of all thy servants e By disappointing their just hopes of praises and rewards and by requiâ—…ing them with contempt and tacit rebukes which this day have saved thy life and the lives of thy sons and of thy daughters and the lives of thy wâ—…ves and the lives of thy concubines f All which Absalom struck at and had sooner or later actually taken away if he had not been cut off in such a manner without expecting thy knowledge or consent and therefore thy carriage towards them that have saved the lives of thee and thine with the utmost hazard of their own is highly unjust and ungrateful 6 ‡ Heb. by loving c. In that thou lovest thine enemies and hatest thy friends for thou hast declared this day ‡ Heb. that princes or servants are not to thee that thou regardest neither princes nor servants for this day I perceive that if Absalom had lived and all we had died this day then it had pleased thee well g This is not to be understood as exactly true in the rigour of it but onely comparatively and Hyperâ—…olically spoken For David desired their preservation and Absalom's too but it must be considered that Ioab was now in an high transport of passion which might easily hurry him into indecent expressions and that David's carriage gave too much colour to such a suggestion and that such sharpness of speech was in a manner necessary to awaken the King out of his Lethargy and to preserve him from the impendent mischiefs 7 Now therefore arise go forth and speak ‡ Heb. to the heart of thy servants comfortably unto thy servants for I swear by the LORD h This Oath was either assertory of what he believed might in reason be expected as likely in great measure to come to pass or else promissory or rather minatory of what he by his influence could and would effect and if so it was much more than became him to say to his Sovereign and could onely be excused by the circumstances which at this time might make it seem necessary For David was indeed to blame in taking no more notice of their good service however Ioab might be faulty also in disobeying the Kings express command as to Absalom's person and great reason there was that David as Ioab did now advise should shew himself less displeased to the people who had exposed their lives to preserve him and his if thou go not forth i To the Gate to shew thy self to thy people and kindly and thankfully to acknowledge the good service that they have now done thee there will not tarry one with thee this night k The hearts of all thy people will forth with be irrecoverably alienated from thee and they will look out for some other person on whom they may set the Crown and that will be worse unto thee than all the evil that beâ—…el thee from thy youth until now 8 Then the king rose and sate in the gate l He was come forth out of his retirement and appeared in publick on the Seat of Judgment at the Gate of the City to receive the Addresses of his people and mind the Affairs of the Kingdom and they told unto all the people saying Behold the king doth sit in the gate and all the people came before the king m To congratulate him for the Victory and to prosess their subjection to him So Ioab's Speech though very severe and presumptuous was it seems a word in season and had that good effect which he designed for Israel had fled every man to his tent 9 ¶ And all the people were at strife n Quarrelling one with another as the Authors or Abettors of this shameful and cursed Rebellion throughout all the tribes of Israel saying o Discoursing privately and publickly of David's high merits which God being now reconciled to David brings afresh to their memories and reneweth the sense of their obligations to their King which they had lately shaken off Thus the Crowns of Kings sit faster or looser upon their heads as God is pleased to dispose of the thoughts and hearts of their people which he can turn in an instant which way he will The king saved us out of the hand of our enemies and he delivered us out of the hand of the Philistines and now he is fled out of the land for Absalom p Now we come to reflect upon our own actions we are sensible of our folly and unworthiness in adhering to Absalom and thereby forcing David to fly out of the Land of Canaan to the parts beyond Iordan for his security 10 And Absalom whom we anointed q i. e. Caused to be Anointed
houshold and to do ‡ Heb. the good in his eyes what he thought good and Shimei the son of Gera fell down before the king as he was come over Jordan l Or rather as he was passing or about to pass over Iordan but this was beyond Iordan for as he went over Iordan to the King v. 17. so doubtless he fell down before him at his first coming into his presence theâ—…e 19 And said unto the king Let not my lord impute iniquity unto me neither do thou remember * Chap. 16. 5. that which thy servant did perversly the day that my lord the king went out of jerusalem that the king should take it to his heart m i. e. Be affected with it or excited to Revenge it 20 For thy servant doth know that I have sinned n I do not excuse my Sin but with grief and shame Confess it in which case the Lord thy God is ready to Pardon Offenders and so I trust wilt'st thou be therefore behold I am come the first o The sense of my former Sin now hath and whilest I live will make me the first and most forward in all Acts of Duty and Service to thy Majesty this day of all the house of Joseph p Object He was a Benjamite Chap. 16. 5. How then doth he make himself one of the house of Ioseph Answ. The house of Ioseph is here put either 1. For the Ten Tribes which are oft distinguished from Iudah and then they are called the house of Ioseph as Zech. 10. 6. But this distinction was not made before the division of the People into two Kingdoms and even after that Division Benjamin was constantly reckoned with Iudah and not with Ioseph or Ephraim Or 2. For all the Tribes of Israel who are all called the children of Ioseph Psal. 77. 15. Comp. Psal. 80. 1. and 81. 5. as well they might not onely because of Ioseph's Eminency the most Eminent Persons and Things being oft put for the rest of the kind and because the rights of Primogeniture were in a great part devolved upon him 1 Chron. 5. 1. but also because Ioseph had been as a Father to them and had nourished them all like Children as is expressed in the Hebrew Text Gen. 47. 12. But in this sence this was not true for the House of Iudah came before him ver 15. Or rather 3. For all the Tribes except Iudah which are conveniently called the house of Ioseph for the reasons now mentioned and are fitly distinguished from Iudah because the Rights of the First-born were divided between Iudah and Ioseph 1 Chron. 5. 2. And though Benjamin after the Division of the Kingdoms was fitly joyned with Iudah because then they adhered to that Tribe yet before that time it was more conveniently joyned with Ioseph because they Marched under the Standard of the House of Ioseph or of Ephraim Numb 10. 22 23 24. Whence it is that Ephraim Benjamin and Manasseh are put together Psal. 80. 2. to go down to meet my lord the king 21 But Abishai the son of Zeruiah answered and said Shall not Shimei be put to death for this because he cursed the LORD's anointed q i. e. The King By this Expression he minds David of his former Zeal against those who offered any injury to Saul because he was the Lord's Anointed 1 Sam. 24. 6. and 26. 9. and therefore demands the same Justice against Shimei for his Cursing of the King which was so expresly forbidden Exod. 22. 28. and by the Analogy of that Law Exod. 21. 17. might seem punishable with Death 22 And David said What have I to do with you r I do not ask neither will I take your Advice in this Matter ye sons of Zeruiah s Implying that Ioab's hand was in this Contrivance or that he suspected it that ye should this day be adversaries unto me t i. e. That you put me upon things unfit for me to do and contrary to my present Interest for it was David's Interest at this time to Appease the People and reconcile them to him and not now to give them any new distast by acts of Severity for this would make others jealous that David will not forgive them neither but would watch an opportunity to be Revenged on them You pretend Friendship herein and would have me take it for an effect of your Zeal for my Service but in truth you give me such counsel as my Enemies would wish me to follow that thereby I might awaken the fears and jealousies of my People which are now asleep and cast them into a second Rebellion which either Ioab and Abishai really designed by this Advice that so Ioab might recover his Place again and be made necessary for the King's Service or David suspected that they did so * 1 Sam. 11. 13. Shall there any man be put to death this day in Israel for do not know that â—… am this day king over Israel u Is not my Kingdom which for my Sins was in a manner wholly lost just now restored and assured to me And when God hath been so Merciful to me in forgiving my Sin shall I now shew my self Revengeful to Shimei Shall I fully the Publick Joy and Glory of this Day with an act of such severity Or shall I alienate the Hearts of my People from me now when they are returning to me 23 Therefore * 1 King 2. 37 36. the King said unto Shimei Thou shalt not die x To wit this day as Abishai desireth nor whilest I live nor by my Hands as it is repeated and explained 1 King 2. 8. nor for this Cause alone For though David gave order to Solomon for his Punishment after his Death nor was it fit for the Publick Good that such a Horrid Crime should go Unpunished yet he would not have him Punished for this Fault alone but for some other Capital Crime which 〈◊〉 presumed Shimei's Temper would easily betray him to and Solomon's deep Wisdom would easily find out 1 King 2. 9. and the king sware unto him y That he would not put him to death with the Sword as it is expressed 1 King 2. 8. 24 ¶ And Mephibosheth the son z i. e. The Grandson 2 Sam. 6. 3 6. of Saul came down to meet the king and had neither dressed his feet a By cutting his Nails and by washing his Feet which was usual in hot Climates and very refreshing and therefore now neglected as becoming a Mourner nor trimmed his beard b But suffered it to grow very long and disorderly as was usual with many persons in a forlorn or mournful State nor washed his cloathes c His Linnen Clothes This and the former were signs that he was a true and obstinate Mourner that lay'd aside his usual Refreshments and they are here mentioned as Evidences of the Falshood of Ziba's former Relation concerning him Chap. 16. 3. from
and of succeeding Generations and consequently a great scandal to the true Religion and the professors of it and a mean to discourage others from embracing it as the Gibeonites had done Quest. Why did not God punish Saul 〈◊〉 he was alive for this fault but his innocent Children and David and the Israelites of this age Ans. First God did severely punish Saul for this and his other sins Secondly As God may justly inflict Temporal punishments upon any offender either in his person or in his posterity when he pleaseth so it is meet he should take his own time for it and it is folly and wickedness in us to quarrel with God for so doing Thirdly The Israelites might sundry ways make themselves guilty of Saul's sin tho it be not particularly mentioned in Scripture advising or encouraging him to it or by assisting him in the execution of it or by conniving at it or by rejoycing in it for some worldly advantage which they received or expected from it or by not repairing the injuries which Saul had done them as far as they might And some of these ways David himself might be involved in the guilt although indeed this evil fell principally upon the people And whereas many of the people probably were innocent of that crime yet they also were guilty of many other sins for which God might punish them though he took this occasion for it And it may be further observed That God is pleased many times severely to punish lesser delinquents and to suffer the greater for the present to go unpunished and that not onely to manifest his own Sovereign power and liberty but also to give the World thereby assurance of a future Judgment and Punishments reserved for the next life 2 And the king called the Gibeonites and said unto them now the Gibeonites were not of the children of Israel but * Josh. 9. 3 16 17. of the remnant of the Amorites and the children of Israel had sworn unto them and Saul sought to slay them d i. e. He fought occasions and pretences how he might cut them off with some colour of Law or Justice diligently searching out and aggravating their faults and punishing them worse than they deserved oppressing them with excessive labours and openly killing some of them and intending by degrees to wear them out in his zeal to the children of Israel and Judah e Conceiving or rather pretending that it was not for the honour nor comfort nor advantage of Gods people to nourish any of that viperous brood in their Bosoms and that howsoever Ioshua and the Princes which then were had by their fraud been drawn into an Oath to preserve them Iosh. 9. 15. yet in truth that Oath was contrary to Gods command Exod. 23. 32. Deut. 7. 2. and therefore as he thought not to be observed This was his pretence but how little Zeal he had for God or for the publick good of his people is evident by the whole course of his life and therefore it is more than probable he had some particular motive or design in the case either because some of them had highly provoked him for whose sake he would be revenged of the whole race or because they being cut off their Estates might be forfeited to the Crown or for some other reason now unknown 3 Wherefore David said unto the Gibeonites f To some of the chief of them who were to impart it to the rest What shall I do for you g What satisfaction do you expect or require for the injuries formerly done to you and wherewith shall I make the atonement that ye may bless the inheritance of the LORD h That by your acknowledgment of satisfaction received the guilt and curse may be removed from the Land and People of God and by this means as also by your Prayers God may be reconciled and may restore his Blessing of plenty to us which hitherto he hath denied us 4 And the Gibeonites said unto him ‖ Or It is not silver nor gold that we have to do with Saul or his house neither pertains it to us to kill c. We will have no silver or gold of Saul nor of his house neither for us shalt thou kill any man in Israel i Except Saul's Family as it here follows And he said What you shall say k To wit in any reason and as far as Gods Law will permit that will I do for you 5 And they answered the king The man that consumed us and that ‖ Or 〈◊〉 us off devised against us that we should be destroyed from remaining in any of the coasts of Israel l That we should be either killed or banished from the Land of Israel which is as bad as death to us because here and here onely God is truly worshipped and enjoyed Whereby it seems divers of them were hearty Proselytes and Godly persons and therefore God is more severe in punishing the injuries done to them Compare 1 Sam. 26. 19. 6 Let seven men of his sons be delivered unto us and we will hang them up unto the LORD m To vindicate his honour which was injured by Saul's violation of the Oath and Covenant of God and to appease his wrath in Gibeah of Saul n Saul's Countrey 1 Sam. 10. 26. and 11. 4. for their greater shame ‖ Or chosen of the LORD whom the LORD did chuse o This is added to 〈◊〉 Saul's offenâ—…e that it was committed not onely against them but also against the Lord who had chosen and advanced him and therefore did little deserve this from Saul's hand to have his Laws broken and his Name dishonoured by perjury And the king said I will give them p Having doubtless consulted God in the matter who as he had before declared Saul's Bloody House to be the causes of this Judgment so now commanded that Justice should be done upon it and that the remaining Branches of it should be cut off as sufficiently appears from hence that God was satisfied and well pleased with the action which he would not have been if David had done it without his command for then it had been a sinful action of David's and contrary to a double Law of God Deut. 21. 23. and 24. 16. which none but God himself could dispence with 7 But the king spared Mephibosheth q For the Gibeonites desiring onely such a number without designing the persons it was at David's choice whom to spare Or he prevailed with the Gibeonites that they did not demand him and with the Lord that he might not be one of those who were devoted to destruction the son of Jonathan ‖ This is expresly added to distinguish him from the other Mephibosheth v. 8. the son of Saul because of * 1 Sam. 18. 3. and 20. 8 42. and 23. 18. the LORDS oath that was between them between David and Jonathan the son of Saul 8 But
the king took the two sons of Rispah r Saul's Concubine v. 11. and chap. 3. 7. the daughter of Aiah whom she bare unto Saul Armoni and Mephibosheth and the five sons of ‖ Or Michal's sister v. 19. Michal s Or of Michal's sister to wit Merob for Michal had no Children 2 Sam. 6. 23. nor was she Married to this Adriel but to Phalti or Phaltiel the son of Laish 1 Sam. 25. 44. and 2 Sam. 3. 15. and Merob her sister was Married to this very Adriel the Meholathite 1 Sam. 18. 19. And it must be remembred that the Hebrew Language is very short and full of Elipses or defects of words which yet may be easily understood from the sense Particularly relative words are oft lacking and to be supplied as Goliah is put for Goliah's brother here v. 19. and Uncle for Uncle's son Jer. 32. 7 12. Or the Sons of Merob are called the sons of Michal to wit by adoption or the near Kindred and next Heirs of Michal and brought up by her For upon that and such like accounts the title of Son is oft given in Scripture as Gen. 48. 5. Exod. 2. 10. Deut. 25. 5 6. Ruth 1. 11 12. and 4. 17. Quest. But why then are not these called the sons of Merob Ans. Because they were better known by their Relation to Michal who was David's Wife and it may be alive at this time and having no Children of her own took these and bred them up as her own when Merob was now a more obscure person and possibly dead many Years before this the daughter of Saul whom she ‡ Heb. bare to Adriel brought up t For so this Hebrew Verb which primarily and properly signifies to bear is sometimes used as Gen. 50. 23. Ruth 4. 17. because the Education of Children is a kind of bearing of them as requiring frequently no less care and pains than the hearing doth whence it is that Nurses are reputed as Mothers and sometimes go under that name both in Sacred and Prophane Writers See Ruth 4. 16 17. and compare Gen. 16. 2. and 30. 3. Numb 11. 12. Gal. 4. 19. for Adriel the son of Barzillai the Meholathite u Of Abel-meholah in the Tribe of Benjamin Iudg. 7. 22. So he is here called by way of distinction from Barzillai the Gileadite chap. 19. 31. 9 And he delivered them into the hand of the Gibeonites x Quest. How could David do this when he had Sworn that he would not cut off Saul's seed 1 Sam. 24. 21 22. Ans. Because he had special warrant and direction from God about it who as all confess can dispence with mens Oaths and with his own Laws when he sees it fit And that he did so here is manifest because God was pleased with it and removed the Judgment upon it whereas otherwise David had been guilty of the same sin with Saul to wit of the breach of his Oath and Covenant for which this Famine was inflicted See the note on 1 Sam. 24. 22. and they * Josh 10. 26. hanged them in the hill y Or in an hill in or near Gibeah in a conspicuous place for their greater infamy and for the caution and terror of others who should make any attempt upon the Gibeonites for the future before the LORD z As a Sacrifice offered up to God to appease his wrath or unto the Lord as was said v. 6. and they fell a i. e. Died for so the word to fall is oft used as Exod. 19. 21. 1 Chro. 21. 14. Psal. 91. 7. Ier. 39. last Hos. 5. 5. or were executed all seven together and were put to death in the days of harvest in the first days in the beginning of barley harvest b Which was before the Wheat-harvest 10 ¶ And * Chap. 3â—… Rizpah the daughter of Aiah took sackcloth and spread it for her c As a Tent to dwell in being informed that their Bodies were not to be taken away speedily as the course of the Law was in other and ordinary cases Deut. 21. 23. but were to continue there until God was intreated and did remove the present Judgment And God was herein pleased to dispence with his own Law that it might plainly appear that these were not put to death by David for politick reasons as that he and his Sons might be freed from competitors which doubtless David's Enemies were ready to suggest but by Gods special command who was pleased to execute this Judgment upon them as partly and principally for the punishment of Saul's sin so secondarily for the stablishing of David's Throne to himself and to his seed for ever as he had promised upon the rock d from the beginning of harvest until water dropped upon them out of heaven e i. e. Until they were taken down which was not to be done till God had given Rain as a sign of his favor and a mean to remove the Famine which was caused by the want of it and ‡ Heb. 〈◊〉 not suffered neither the birds of the air to rest on them by day f i. e. On their Carkasses nor the beasts of the field g From which she might preserve her self and them by divers methods by night 11 And it was told David h Who heard it with so much approbation that he thought â—…it to imitate her Piety being by her example provoked to do what hitherto he had neglected to bestow an honourable Interment upon the remains of Saul and Ionathan and with them upon those that were now put to death that the honour done to them herein might be some comfort to this dejected and disconsolate Widow what Rizpah the daughter of Aiah the concubine of Saul had done 12 ¶ And David went and took the bones of Saul and the bones of Jonathan his son from the men of Jabesh-Gilead which had stollen them from the street of Beth-shan where the * 1 Sam. 31 〈◊〉 Philistines had hanged them when the Philistines had slain Saul in Gilboa 13 And he brought up from thence the bones of Saul and the bones of Jonathan his son and they gathered the bones i Having first burnt off the flesh which remained upon them when they were taken down Compare 1 Sam. 31. 10 c. of them that were hanged 14 And the bones of Saul and Jonathan his son buried they in the countrey of Benjamin in Zelah k A place in Benjamin mentioned Ios. 18. 28. in the sepulchre of Kish his father and they performed all that the king commanded and after that l After those things were done which were before related i. e. after they were hanged up for by that God was pacified and not by their burial So the relative belongs to the remoter antecedent Or if this relate to what was last mentioned the meaning is that God was pleased to restore the Blessing of plenty to the Land God was intreated for
God of my rock in him will I trust he is my shield and the horn of my salvation my high tower and my refuge my saviour thou savest me from violence 4 I will call on the LORD who is worthy to be praised so shall I be saved from mine enemies 5 When the ‖ Or pangs waves of death compassed me the floods of ‡ Heb. Belial ungodly men made me afraid 6 The ‖ Or cords sorrows of hell compassed me about the sâ—…ares of death prevented me 7 In my distress I called upon the LORD and cried to my God and he did hear my voice out of his temple and my cry did enter into his ears 8 Then the earth shook and trembled the foundations of heaven moved and shook because he was wroth 9 There went up a smoke ‡ Heb. by out of his nostrils and fire out of his mouth devoured coals were kindled by it 10 He bowed the heavens also and came down and darkness was under his feet 11 And he rode upon a cherub and did flie and he was seen upon the wings of the wind 12 And he made darkness pavilions round about him ‡ Heb. binding of waters dark waters and thick clouds of the skies 13 Through the brightness before him were coals of fire kindled 14 The LORD thundred from heaven and the most High uttered his voice 15 And he sent out arrows and scattered them lightning and discomfited them 16 And the chanels of the sea appeared the foundations of the world were discovered at the rebuking of the LORD at the blast of the breath of his nostrils 17 He sent from above he took me he drew me out of ‖ Or great many waters 18 He delivered me from my strong enemy and from them that hated me for they were too strong for me 19 They prevented me in the day of my calamity but the LORD was my stay 20 He brought me forth also into a large place he delivered me because he delighted in me 21 The LORD rewarded me according to my righteousness according to the cleanness of my hands hath he recompensed me 22 For I have kept the ways of the LORD and have not wickedly departed from my God 23 For all his judgments were before me and as for his statutes I did not depart from them 24 I was also ‖ Or perfect upright ‡ Heb. to him before him and have kept my self from mine iniquity 25 Therefore the LORD hath recompensed me according to my righteousness according to my cleanness ‡ Heb. before his eyes in his eye-sight 26 With the merciful thou wilt shew thy self merciful and with the upright man thou wilt shew thy self upright 27 With the pure thou wilt shew thy self pure and with the froward thou wilt ‖ Or wrestle Psal. 18. 20. shew thy self unsavoury 28 And the afflicted people thou wilt save but thine eyes are upon the haughty that thou mayest bring them down 29 For thou art my ‖ Or candle lamp O LORD and the LORD will lighten my darkness 30 For by thee I have ‖ Or broken a troop run through a troop by my God have I leaped over a wall 31 As for God his way is perfect the word of the LORD is ‖ Or refined tried he is a buckler to all them that trust in him 32 For who is God save the LORD and who is a rock save our God 33 God is my strength and power and he ‡ Heb. riddeth or looseth maketh my way perfect 34 He ‡ Heb. equalleth maketh my feet like hinds feet and setteth me upon my high places 35 He teacheth my hands ‡ Heb. for the war to war so that a bow of steel is broken by mine arms 36 Thou hast also given me the shield of thy salvation and ‡ Heb. thy hearkning to me So Gr. thy gentleness hath ‡ Heb. multiplied me made me great 37 Thou hast enlarged my steps under me so that my ‡ Heb. ankles feet did not slip 38 I have pursued mine enemies and destroyed them and turned not again until I had consumed them 39 And I have consumed them and wounded them that they could not arise yea they are fallen under my feet 40 For thou hast girded me with strength to battel them that rose up against me hast thou ‡ Heb. caused to bow subdued under me 41 Thou hast also given me the necks of mine enemies that I might destroy them that hate me 42 They looked but there was none to save even unto the LORD but he answered them not 43 Then did I beat them as small as the dust of the earth I did stamp them as the mire of the street and did spread them abroad 44 Thou also hast delivered me from the strivings of my people thou hast kept me to be head of the heathen a people which I knew not shall serve me 45 ‡ Heb. sons of the stranger Strangers shall ‖ Or yield feigned obedience ‡ Heb. lie submit themselves unto me assoon as they hear they shall be obedient unto me 46 Strangers shall fade away and they shall be afraid out of their close places 47 The LORD liveth and blessed be my rock and exalted be the God of the rock of my salvation 48 It is God that ‡ Heb. giveth avengement for me avengeth me and that bringeth down the people under me 49 And that bringeth me forth from mine enemies thou also hast lifted me up on high above them that rose up against me thou hast delivered me from the violent man 50 Therefore I will give thanks unto thee O LORD among * Rom. 15. 9. the heathen and I will sing praises unto thy name 51 He is the tower of salvation for his king and sheweth mercy to his anointed unto David and * Chap. 7. 12. to his seed for evermore CHAP. XXIII NOw these be the last words of David a Not simply the last that he spoke but some of the last uttered in his last days upon the approach of his death or the last which he spake by the Spirit of God assisting and directing him in an extraordinary manner David the son of Jesse said and the man who was raised up on high b Advanced from an obscure Family and Estate to the Kingdom the anointed of the God of Jacob c Whom though despised by Men and rejected by his own Brethren God himself singled out from all his Fathers House and out of all the Families and Tribes of Israel and anointed to be King and the sweet psalmist of Israel d Or sweet or delightful or amiable in the Songs of Israel Either First As the object of them he whom the people of Israel mentioned in their Songs with joy and praise as when they Sung Saul hath slain his thousands and David his ten thousands and many others which doubtless they made and Sung concerning him upon
whom David had a i. e. Of his chief and most valiant Commanders And as it was noted upon Chap. 21. 1. that the things related in that Chapter were done before Absalom's and Sheba's Rebellion though they be mentioned after them so that Opinion is confirm'd by this Catalogue which though placed here was taken long before as is manifest from hence that Asahel and Uriah are named here And whereas there are some differences between this list and that 1 Chron. 11. most of them are easily reconciled by these two Considerations 1. That nothing is more common than for one person to have divers Names 2. That as some of the Worthies died and others came in their steads so this must needs cause some alteration in the latter Catalogue 1 Chron. 11. from this which was the former ‖ Or Ioshebbassebet the Tachmonite head of the three c. The Tachmonite b Or Hachmonite called Iashobeam 1 Chron. 11. 11. from his place or as here Iosheb-basshebeth i. e. as we render it that sate in the seat i. e. Was under Ioab Chief or President of the Council of War or Lieutenant locum tenens that sate in the seat chief among the captains the fame was Adino c This was his Proper Name the Eznite d So called either from his Family or from the place of his Birth or Education ‖ See 1 Chron. 11. 11. and 27. 2. he lift up his spear e Which Words are fitly supplied out of 1 Chron. 11. 11. where they are expressed Or thus he was above 800 i. e. He conquered them So there is onely an Ellipsis of the Verb substantive which is most frequent against eight hundred ‡ Heb. slain whom he slew at one time f In one Battel which though it be strange yet cannot seem incredible supposing him to be a Person of extraordinary Strength and Activity and his Enemies to be weak or discouraged and fleeing away and especially Gods singular Blessing and Assistance all which may very reasonably be supposed Obj. But this man is said to have slain onely 300. in 1 Chron. 11. 11. Answ. 1. Possibly he slew 800 at one time and 300 at another whereof the former is related here as being most considerable and the latter in the Book of Chronicles which supplies many Passages omitted in the former Writings 2. He Slew 300 with his own Hands and the other 500. though killed by his Men are said to be Slain by him because he was the chief Cause of all their Death for he by his undaunted Courage killing 300. put the rest to Flight who were easily Slain by his Soldiers in the Pursuit 3. Some of the Hebrew Writers Affirm That these were Two distinct Persons being called by differing Names the one the Father and the other the Son who Succeeded his Father as in Strength and Valour so also in his place of Honour and Trust. 9 And after him was * 1 Chron. 11. 12. and 27. 4. Eleazar the son of Dodo the Ahohite g Of the Children of Ahoah 1 Chron. 8. 4. one of the three h i. e. One of the first Three ver 19. mighty men with David i Who were with David at this time or who usually attended upon David when they deâ—…ied the Philistines k When he either in the name of all the Israelites or with the countenance and help of some of them Challenged the Philistines to Fight Or when some of or among the Philistines desied them i. e. The Israelites according to their manner and the Example of their great Goliath 1 Sam. 17. 25 36. Or in Horpam for some make it a proper name of a Place among the Philistines that were there gathered together to battel and the men of Israel were gone away l i. e. Fled away 1 Chron. 11. 13. being dismayed at the Approach of their Enemies Heb. ascended i. e. Vanished away like Smoke which ascends and so disappears as that Verb is oft used 10 He arose m i. e. He undertook the Work as that Word sometimes is used Or he stood as it sometimes signifies when the rest fled and smote the Philistines until his hand was weary and his hand clave unto the sword n Either through Sweat or Blood or by a Contraction of the Sinews Or thus yet did his hand cleave to his sword i. e. Though he was weary he did not desist but continued Fighting and the LORD wrought a great victory that day and the people returned after him onely to spoyl n i. e. To pursue the Enemy whom he had discomfited and to take their Spoil 11 And after him was * 1 Chron. 11. 27. Shammah the son of Agee the Hararite and the Philistines were gathered together ‖ Or for Forraging into a troop where was a piece of ground full of lentiles o Or Barley as it is 1 Chron. 11. 13. For both might very well grow in the same Field in divers parts of it And this fact is ascribed to Eleazar 1 Chron. 11. 12. but so as it is implyed that he had some Partner or Partners in it for it is there said v. 14. They set themselves c. So Eleazar might stand and Fight in that part where the Barley was and Shammah there where the Lentiles were and the people fled from the Philistines 12 But he stood in the midst of the ground and defended it p That the Philistines could neither burn nor tread it down and spoil it nor carry it away and slew the Philistines and the LORD wrought a great victory 13 ‖ Or the three Captains 〈◊〉 the thirty And three of the thirty q Either 1. The Three already named as is generally supposed because it is said of them in the close of this History 1 Chron. 11. 19. These things did those three mightiest But in the Hebrew it is onely these three mighty men as the same Words are rendred here ver 17. Or rather 2. The following three for it is expresly said both here ver 16. and 1 Chron. 11. 20. That Abishai was chief and therefore one of the three and this Three are plainly distinguished from the first Three ver 19. and 1 Chron. 11. 25. chief went down and came to David in the harvest-time unto the cave of Adullam r Which was a strong Place where David had been before 1 Sam. 22. 1 c. and where he had now again Fortified himself in the beginning of his Reign when the Philistines were too strong for him and a Troop of the Philistines pitched in the valley of Rephaim s Of which see above Chap. 5. 18. 14 And David was then in an hold and the garison of the Philistines was then in Bethlehem 15 And David longed and said O that one would give me drink of the water of the well of Bethlehem t Being hot and thirsty he expresseth how acceptable a
place being Sanctified by Gods special presence in and by the Angel and offered burnt-offerings u To make atonement for his sins and peace-offerings x To praise God for his Gracious manifestation of himself so the LORD was intreated for the land y As appeared both by fire from Heaven which consumed the Sacrifices as was usual in such cases and by the speedy cessation of the Plague and the plague was stayed from Israel I. KINGS The ARGUMENT THese two Books called of the Kings because they treat of the Kings of Judah and Israel were written by the Prophets or Holy Men of God living in or near their several times and by some one of them digested into this order But whoever was the Penman that these are a part of those Holy Scriptures which were Divinely inspired is sufficiently evident First From the concurring Testimony of the whole Jewish Church in all Ages to whom were committed the Oracles of God Rom. 3. 2. who also did Faithfully discharge their Duty in preserving and delivering them entirely and truly to their Posterity from time to time as plainly appears because Christ and his Apostles who reproved them freely for their several sins never taxed them with this fault of depraving the Holy Scriptures of the Old Testament Secondly Because this is manifest concerning divers parcels of them which were taken out of the Records of the Prophets Nathan Ahijah and Iddo 2 Chron. 9. 29. and out of the Prophesies of Isaiah and Jeremiah and the rest doubtless were of the same nature Thirdly From the approbation of these Books by the New Testament both generally as 2 Tim. 3. 16. All Scripture is given by inspiration from God c. which is affirmed concerning all those Holy Scriptures which Timothy had known from a child v. 15. and therefore must necessarily be meant of all the Books of the Old Testament which the Jews owned for Canonical Scripture and particularly Rom. 11. 2 3. c. where a passage out of these Books is quoted and owned as a part of the Holy Scripture called the Scripture by way of eminency CHAP I. NOW king David was old and ‡ Heb. entred into days stricken in years a Being in the end of his seventieth Year and they covered him with cloathes but he gat no heat b Which is not strange in a person not onely of so great an age but also who had been exercised with so many hardships in War and with such tormenting cares and fears and sorrows for his own sins as divers of his Psalms witness and for the sins and miseries of his Children and People See Prov. 17. 22. Besides this might be from the nature of his Disease or Bodily Distemper 2 Wherefore his servants c His Physicians said unto him ‡ Heb. let them seek Let there be sought for my lord the king ‡ Heb. a damsel a virgin a young virgin d Whose Natural heat is fresh and wholsom and not impaired with bearing or breeding of Children The same counsel doth Galen give for the cure of some cold and dry Distempers and let her stand before the king e i. e. Minister unto him or wait upon him as this Phrase is oft used in his sickness as occasion requires and let her ‡ Heb. be a cherisher unto him cherish him and let her lie in thy bosom f As his Wife or Concubine for that she was so may appear by divers arguments First Otherwise this had been a wicked counsel and course which therefore neither his Servants durst have prescribed nor would David have used especially being now in a dying condition And seeing this was easily prevented by his taking her for his Concubine which then was esteemed allowable it is absurd to think that he would not chuse the safer way 2dly That passage v. 4. but the king knew her not implies that the King might have had carnal knowledge of her without sin or scandal Thirdly It appears from this Phrase of lying in his bosom which is every where in Scripture mentioned as the priviledge of a Wife and Concubine as Gen. 16. 5. Deut. 13. 6. 2 Sam. 12. 8. Mic. 7. 5. Fourthiy This made Adonijah's crime in desiring her to Wife so hainous in Solomon's account because he wisely saw that by Marrying the Kings Wife he designed to revive his pretence to the Kingdom at least in case of Solomon's death which pretence had been ridiculous if she had been onely the Kings handmaid that my lord the king may get heat 3 So they sought for a fair damsel g Whose beauty might ingage his affections and refresh his spirits and invite him to those embraces which might communicate some of her Natural heat to him as was designed throughout all the coasts of Israel and found Abishag a Shunammite h Of the City of Shunem in Issachar Ios. 19. 18. See 2 King 4. 8. and brought her to the king 4 And the damsel was very fair and cherished the king and ministred unto him but the king knew her not i Which is mentioned to note the continuance and progress of the Kings malady and the ground of Adonijah's Rebellion and of his following request chap. 2. 17. 5 ¶ Then k Upon notice of the desperateness of the Kings Disease and the approach of his death Adonijah the son of Haggith l See 2 Sam. 3. 4. exalted himself m Entertained high thoughts and designs saying I will ‡ Heb. reign be king n As the right of the Kingdom is mine v. 6. so I will now take possession of it lest Solomon attempt to deprive me of it and he prepared him charets and horsemen and fifty men to run before him o As Absalom had done upon the like occasion 2 Sam. 15. 1. such ill use did he make of that example that he committed the same wickedness which he had done and yet feared not the same disappointment and destruction which he brought upon himself 6 And his father had not displeased him ‡ Heb. from his days at any time p This is noted as David's great error and the occasion of Adonijah's presumption in saying Why hast thou done so q He neither restrained him from nor reproved him for his miscarriages which was a great sin against that plain Law Levit. 19. 17. and severely punished in Eli which David was not ignorant of except Adonijah's errors were small or concealed from David And he also r This particle relates either â—…irst To Absalom here following who also was a goodly man Or rather Secondly to what goes before to signifie that this was a second ground of his confidence because his great comeliness made him amiable in the peoples eyes as his Fathers indulgence was the first was a very goodly man and his mother bare him after Absalom s i. e. Next after Absalom was born of his Mother See 2 Sam.
sheep in abundance and hath called all the kings sons and the captains of the host and Abiathar the priest and behold they eat and drink before him and say ‡ Heb. Let king Adonijah live God save king Adonijah 26 But me even me thy servant x Whom he knew to be acquainted with thy mind and with the mind of God in this matter and therefore his neglect of me herein gives me cause to suspect that this is done without thy privity which now I come to know and Zadok the priest and Benaiah the son of Jehoiada and thy servant Solomon hath he not called 27 Is this thing done by my lord the king and thou hast not shewed it unto thy servant y Who having been an instrument in delivering Gods message to thee concerning thy Successor might reasonably expect that if the king had changed his mind or God had since made some revelation contrary to the former thou wouldest have acquainted me with it as being both a Prophet of the Lord and one whom thou hast always found Faithful to thee and to whom thou hast used to communicate thy secret counsels who should sit on the throne of my lord the king after him 28 ¶ Then king David answered and said Call me Bathsheba z Who upon Nathan's approach to the King had modestly withdrawn her self either into another Room or into another part of this Room more remote from the Bed upon which David lay and she came ‡ Heb. before the king into the kings presence and stood before the king 29 And the king sware and said As the LORD liveth that hath redeemed my soul out of all distress 30 Even as I sware unto thee by the LORD God of Israel saying Assuredly Solomon thy son shall reign after me and he shall sit upon my throne in my stead even so will I certainly do this day 31 Then Bathsheba bowed with her face to the earth and did reverence to the king and said Let my lord king David live for ever a i. e. For a long time as that word is oft used as Chap. 2. 33. Dan. 2. 4. Though I desire thy Oath may be kept and the right of Succession confirmed to my Son yet I am far from thirsting after thy death for his advancement and should rather rejoyce if it were possible for thee to live and enjoy thy Crown for ever 32 ¶ And king David said Call me Zadok the priest and Nathan the prophet and Benaiah the son of Jehoiada And they came before the king 33 The king also said unto them Take with you the servants of your lord b i. e. My publick Officers and my Guards and cause Solomon my son to ride upon ‡ Heb. which belongeth to me mine own mule c As a token that the Royal Dignity is transferred upon Solomon and that by my consent Compare Gen. 41. 43. Esth. 6. 8. and bring him down to Gihon d A River near Ierusalem on the West side as may be gathered from 2 Chron. 32. 30. as En-rogel where Adonijah was inaugurated was on the East-side This place David chose either as remore from Adonijah and his company that so the people might go thither and be there without fear of Tumults or Bloodshed or to shew that Solomon was chosen King in opposition to Adonijah or because this was a place of great resort and fit to receive and display that numerous company which he knew would follow Solomon thither or that he might from thence return and make the more magnificent entrance into the City 34 And let Zadok the priest and Nathan the prophet anoint him there king e As they used to do where there was any thing new or doubtful extraordinary in the Succession as 1 Sam. 10. 1. and 16. 12 13. 1 King 19. 15 16. 2 King 9. 3. And this unction signified both the designation of the Persons to the Office and the Gifts and Graces which were necessary for their Office and which they seeking them sincerely from God might expect to receive over Israel and blow ye with the trumpet f To make the action more Solemn and Glorious and Publick and say God save king Solomon 35 Then ye shall come up after him that he may come and sit upon my throne for he shall be king in my stead g My Deputy and Vice-King whilst I live and absolutely King when I die Or if David and Solomon were Joint-Kings it is no more than was afterwards frequent at Rome where the Father and Son or two other persons were not seldom Joint-Emperors and I have ‡ Heb. commanded him So Gr. appointed h And that by Divine direction him to be ruler over Israel and over Judah i This is added partly as being the most Eminent and Royal Tribe it being frequent together with the general distinction to mention one of the most eminent particulars as 1 King 11. 1. Psal. 18. title Mark 16. 7. and partly lest the men of Iudah who were in a special manner invited by Adonijah v. 9. might think themselves exempted from his Jurisdiction 36 And Benaiah the son of Jehoiada answered the king and said Amen k Which was both an approbation of the Kings Fact and a profession of his Allegiance to the new King and a Petition to God to ratify and confirm it The LORD God of my lord the king say so too l The Lord stablish Solomon's Throne in spight of Adonijah and all his other Enemies 37 As the LORD hath been with my lord the king even so be he with Solomon and make his throne greater than the throne of my lord king David m Which Petition albeit it might have offended an unworthy vain-glorious and envious Father he knew would be welcome to so pious and generous a Man as David was and to one so kind and indulgent to his Children 38 So Zadok the priest and Nathan the prophet and Benaiah the son of Jehoiada and the Cherethites and the Pelethites went down and caused Solomon to ride upon king Davids mule and brought him to Gihon 39 And Zadok the priest n For though he was not the High-Priest he might do this office especially having the direction of the Prophet Nathan v. 34. took an horn of * Exod. 3â—… 25 32. oil out of the tabernacle o That which David had erected for the Ark 2 Sam. 6. 17. in which Oyl was kept for divers Sacred uses for Moses his Tabernacle was at Gibeon 1 Chron. 16. 39. and 21. 29. which was too remote for the present occasion which required all possible expedition and anointed Solomon and they blew the trumpet and all the people said God save king Solomon 40 And all the people came up after him p Which flocked thither in abundance some out of curiosity to see so Solemn an action others to do their Duty and others in expectation of some advantage
private or retired and quiet life without noise and numerous attendants and meddle not with the Affairâ—… of the Court and Kingdom CHAP. II. NOW the days of David drew nigh that he should die and he charged Solomon his son saying 2 â—… go the way of all the earth a i. e. Of all men upon the Earth Compare Ios. 23. 14. Heb. 9. 27. be thou strong b For to govern his People according to the Law of God as it here follows requires great fortitude or strength of mind to Arm himself against the subtil devices and evasions of some against the flatteries and importunities of others against terrors and dangers from revengeful men and especially against himself and his own weakness or partiality through fear or favour and against all those evil thoughts and passions to which the temptations of their great wealth and glory and uncontrollable power naturally expose them See Prov. 16. 32. therefore and shew thy self a man c In manly wisdom and courage and constancy though thou art but young in years 1 Chron. 22. 5. 3 And keep the charge of the LORD thy God d i. e. What God hath charged or commanded thee to do the act being put for the object as is usual to walk in his ways to keep his statutes and his commandments and his judgments and his testimonies as it is written in the law of Moses e Which the Prince was enjoyned to transcribe and read Deut. 17. 18. that he might govern his own and his peoples actions by it that thou mayest * Deut. 29. 9. Josh. 1. 7. ‖ Or do wisely prosper f Or behave thy self prudently for the word signifies both Hereby he intimates That Religion is the truest Reason of State and that all true Wisdom and good success depends upon Piety in all that thou doest and whithersoever thou turnest thy self 4 That the LORD may confirm his word g i. e. Fulfil his promise the condition upon which it was suspended being performed which he spake concerning me saying * Psal. 132. 12. If thy children take heed to their ways h i. e. Diligently observe all their actions to order them according to Gods word to walk before me i To live as those that have God before their eyes and indeavour to approve themselves to him in truth k Not onely in pretence and shew but truly and sincerely with all their heart and with all their soul l i. e. Universally freely and â—…ervently * 2 Sam. 7. 12. there shall not ‡ Heb. be cut off from thee from the throne fail thee said he a man on the throne of Israel m The Succession shall be continued in thy Line without any interruption 5 Moreover thou knowest also what Joab the son of Zeruiah did to me n i. e. Against me Either First Directly and immediately how insolently and imperiously he hath carried himself towards me from time to time trampling upon my Authority and Commands when they thwarted his humor or interest provoking my spirit by his words and actions See 2 Sam. 3. 39. and 19. 7. Or Secondly Indirectly in what he did against Abner and Amasa whose death was a great injury to David as it was a breach of his Laws and Peace a contempt of his Person and Government a pernicious example to others of his Subjects upon the like occasions a great scandal and dishonour to him as if Ioab had been onely David's instrument to effect what he secretly desired and designed whereby the hearts of his People either were or might have been alienated from him and inflamed against him and the wounds which were well-nigh healed might have been widened again and made to bleed afresh and o Or even the following branches being added as an explication of the foregoing to shew what and how he acted towards or against David Or and particularly as his other miscarriages so these especially what he did to the two captains of the hosts of Israel unto * 2 Sam. 3. 27. Abner the son of Ner and unto * 2 Sam. 20. 10. Amasa the son of Jether whom he slew and ‡ Heb. put shed the blood of war in peace p He flew them as if they had been in the state and act of War when there was not onely a Cessation of Arms but also a treaty and agreement of Peace of which also they were the great procurers and promoters and put the blood of war upon his girdle that was about his loins and in his shoes that were on his feet q This is added to note his impudence and impenitency that although by his perfidions manner of killing them when he pretended to embrace them he stained his own Garments with their Blood yet he was not ashamed of it but gloried in it and Marched boldly along with the Army with the same Girdle and Shoes which were sprinkled with their Blood See 2 Sam. 20. 10. 6 Do therefore according to thy wisdom r i. e. What in Reason and Justice thou seest fit For tho I was forced to forbear him when it was in a manner out of my power to punish him yet I never forgave him and therefore do thou wisely and severely examine all his actions and particularly this last Rebellion and punish him according to his demerits and let not his hoar head go down to ‡ Heb. hell So Gr. the grave in peace s Though he be old having been the General of the Army 40 Years yet do not suffer him to die a Natural death but cut him off by the Sword of Justice 7 But shew kindness unto the sons of * 2 Sam. 19. 31. Barzillai the Gileadite t Quest. Why doth he not require the like kindness to Mephibosheth the Son of his dear Ionathan Ans. Either he and his were now extinct or by their after miscarriages had forfeited his favour and let them be of those that eat at thy table for so u i. e. With such kindness either as I cannot express as the Particle so is else where used or as I command thee to shew to them they x i. e. Barzillai and his Sons for though Barzillai onely be mentioned 2 Sam. 17. 27. yet his Sons doubtless were instrumental in the business especially Chimham 2 Sam. 19. 37 38. came to me when I fled because of Absalom thy brother 8 And behold thou hast with thee y i. e. In thy power as that Phrase is oâ—…t used * 2 Sam. 16. 5. Shimei the son of Gera a Benjamite of Bahnrim which cursed me with a ‡ Heb. strong grievous curse z Or reproached me with bitter reproaches 2 Sam. 16. 7 8. which David could not but deeply resent from him though as it was an affliction sent from God he patiently submitted to it in the day when I went to Mahanaim but he came down to meet me at
others 21 And she said Let Abishag the Shunammite be given to Adonijah thy brother u By the Father's side whom Brotherly Affection and Relation obligeth thee to gratifie at least in small things to wise 22 And king Solomon answered and said unto his mother And why doest thou ask Abishag the Shunammite for Adonijah ask for him the kingdom also x His Design is not upon Abishag but upon the Kingdom which by this means he thinks to recover partly because she was the last Kings Wife or Concubine which might strengthen his Pretence to the Crown See 2 Sam. 3. 7. and 12. 8. and 16. 21. and partly because by her eminent Beauty and near Relation to David she had a powerful Interest in the Court Quest. Was not this too harsh a Censure and the following Punishment of it too severe Answ. 1. That Adonijah had such a Design is very probable both from his Temper for he was an aspiring and Designing Man and highly discontented with Solomon's Government and desirous of a Change and from the nature of the thing because he would not have made so daring and presumptâ—…ous a Request if he had not some great Design in it 2. It is very likely from the following words though not expressed that he and Ioab and Abiathar were engaged in some Design against Solomon and that Solomon had got Information of it and therefore he did and might reasonably take this for an Indication and the first overt-act of his Treason 3. Solomon did not Pardon Adonijah s Treason simply and absolutely but upon condition that he carried himself worthily Chap. 1. 52. and this being confessedly a bold and unworthy Action and arguing more considence and presumption than became him and carrying in it the appearance and intention of an Incestuous Marriage he might justly revive his Guilt and take this occasion to Execute the Sentence which he formerly deserved If it be said That it is very improbable that Adonijah should expect to get the Kingdom from Solomon who was so firmly Established in it with universal Applause it may be answered That Adonijah was not the onely man that hath fed himself with vain hopes and engaged himself in high and Treasonable Designs where to other wise Men there was but little likelihood of Success and that he might now be onely laying the Foundation of what he further intended when he saw a fit time and getting a pretence for his future Attempts upon the Crown either when Solomon should lose the Peoples Affections as David had done or when Solomon should die which also Adonijah might secretly procure and hasten and he had onely Solomon's young and tender Son to contest with All which and many other things Solomon in his great Wisdom might easily discern yea or have some secret Intelligence of though it be not Recorded for he is mine elder brother y He looks upon the Kingdom as his by Nature and Birth-right and the Law of Nations and therefore he may seek to recover his own and to cast me ouâ—… as an Usarper even for him and for Abiathar the priest and for Joab the son of Zeruiah z Who have all an hand in the Plot though he alone appear in it which appears the more likely because of Solomon's proceeding against them all at the same time as appears in the following Verses 23 Then king Solomon sware by the LORD a Once here and again ver 24. Which he did to oblige himself irrevocably to it and to prevent all Intercessions for his Life it being of so great importance to him saying * Ruth 1. 17. God do so to me and more also if Adonijah have not spoken this word against his own life 24 Now therefore as the LORD liveth which hath established me and set me on the throne of David my father b Though Adonijah be my elder Brother yet I have an undoubted Right and Title to the Crown and that from the promise and appointment of that God who disposeth of all Kingdoms and especially this of Israel to whom he pleaâ—…eth and therefore Adonijah in this and his former Attempt is guilty of Treason against me and of Rebellion against God and who hath made me an house c Either 1. who hath given me Posterity as that Phrase is used Exod. 1. 21. and elsewhere for Rehoboam most probably was born before this time by comparing 1 King 14. 21. Or rather 2. who hath Established me in the House and Throne of David which he thus expresseth to signifie that God had fulfilled in and to him that Promise which he made to David in 2 Sam. 7. 11. where the same Phrase is used and where it doth not so much signifie the giving of David Posterity which he had sufficiently before that time as the settlement of the Crown in him and his Seed as he * 2 Sam. 17. 12 13. promised Adonijah shall be put to death this day d For he knew delays were dangerous in matters of that Nature 25 And king Solomon sent by the hand of Benaiah the son of Jehoâ—…ada e For the Execution of Justice was not then 〈◊〉 to obscure persons as now it is but to persons of great Honour and Authority See Iudg. 8. 21. 1 Sam. 22. 18. 2 Sam. 1. 15. and 4. 12. and he gell upon him f With a Sword or other Instrument of Death as below ver 32 34 46. that he died 26 ¶ And unto Abiathar the priest said the king Get thee to Anathoth g A City of the Priests Iosh. 21. 18. to lead a private life there unto thine own fields h Either that part of the Suburbs which fell to his share or other Land which he had purchased there See Ier. 32. 7. for thou art ‡ Heb. a man of death worthy of death but I will not at this time i He doth not fully Pardon him but onely forbears him and reserves to himself a liberty of Punishing him afterwards if he saw occasion which he doth to keep him in awe that he might not dare to raise or foment Discontents or Tumults among the People which otherwise he might be prone to do put thee to death because thou barest the ark of the LORD God before David my father k When he thought fit to carry it out with him as 2 Sam. 15. 24 29. 1 Chron. 15. 11 12. when he as High-priest was to attend upon it Thus Solomon sheweth his respect to his Sacred Function and because * 1 Sam. 22. 20. thou hast been afflicted in all wherein my father was afflicted l Here he mixeth Mercy with Justice and requires Abiathar's former kindness to David hereby reaching Princes that they should not Write Injuries in Marble and Benefits in Sand or Water as they have been too oft observed to do 27 So Solomon thrust out Abiathar from being priest unto the LORD m Either from his Office or
2 Chron. 1. 12. I will as certainly give them as if I had actually done it for future certain things are oft expressed in Scripture in the past time as is well known to all thee that which thou hast not asked both riches and honour so that there ‖ Or 〈◊〉 not been shall not be i So it is true of all the succeeding Kings of Israel of whom he speaks Or hath not been as it is in the Hebrew and so it may be true of all the Kings that then were or had been in the world whereof none was like to him to wit in all the things here mentioned and wherein he is compared with them which is not onely in Riches but also in Wisdom and in Honour or Renown any among the kings like unto thee all thy days k To wit of thy life Whereby he signifies that these gifts of God were not temporary and transient as they were in Saul but such as should abide with him whilst he lived 14 And if thou wilt walk in my ways l This caution God gives him lest his great Wisdom should make him proud or careless or presumptuous as if he were out of all danger and to oblige him to more care and circumspection to avoid the snares and mischiefs to which so much prosperity and glory would probably expose him and withal to justify himself in case he should afterwards alter the course of his Providence towards Solomon and that when men are surprized with Solomon's dreadful fall they might know it was no surprizal to God but that he did foresee it and would over-rule it to his own Glory one way or other to keep my statutes and my commandments * Chap. 15. 5. as thy father David did walk then I will lengthen thy days 15 And Solomon awoke and behold it was a dream m i. e. He perceived that it was a Dream not a vain Dream wherewith men are commonly deluded but a Divine Dream assuring him of the thing which he knew partly by a Divine impression and inspiration thereof in his mind after he was awakened and partly by the vast alteration which he presently found within himself in point of Wisdom and Knowledge and he came to Jerusalem and stood before the ark of the covenant of the LORD n Which was there in the City of David 2 Sam. 6. 17. before which he presented himself in way of Holy Ministration and Adoration which may be noted by the word stood Or that word may note his abode there for some considerable time as the offering of so many Sacrifices required and offered up burnt-offerings o Chiefly for the expiation of his and his peoples sin through the Blood of Christ manifestly signified in these Sacrifices and offered peace-offerings p Solemnly to praise God for all his Mercies and especially for giving him a quiet and fixed possession of the Kingdom and for his Glorious appearance to him in a Dream and for the great promise therein made to him and the actual accomplishment of it since wrought in him and made a feast to all his servants 16 ¶ Then came there two women that were harlots q Or Victuallers for the Hebrew word signifies both See on Ios. 2. 1. And possibly they might be both this by their open profession and the other by their secret practice not that they were common Harlots for neither would Solomon have tolerated such nor durst such have presented themselves before so wise and just a Ruler nor do such use either to bring forth Children or to have such a tender care of and affection to them as these express Yet that they were unmarried persons and so guilty of Fornication seems most probable both because there is no mention of any Husbands whose office it was if there were any such to contest for their Wives and because they lived a solitary life in one House unto the king r Haply they had presented their Cause to the Inferior Courts who could not determine and therefore now they bring it to the King as the Supreme Magistrate and famous for his Wisdom and stood there before him s Desiring and expecting his Sentence in the case 17 And the one woman said O my lord I and this woman dwell in one house and I was delivered of a child with her in the house 18 And it came to pass the third day t So they could not be distinguished by their Age. after that I was delivered that the woman was delivered also and we were together there was no stranger with us in the house u Therefore no Witness on either side and although there might be some sensible difference to an exact observer between the features of the two Children yet it is not probable that was much minded by the Neighbours for though civil Women might assist them both in their Child-births yet it is not likely they would afterwards converse much with them as being persons of suspected fame and the features of the Children especially for so few days night easily be so like that it was difficult to discern the one from the other And the Testimonies of the Women were of equal credit i. e. of none at all save we two in the house 19 And this womans child died in the night because she over-laid it x And so smothered it which she justly conjectures because there were evidences of that kind of death but no appearance of any other cause thereof 20 And she arose at midnight y When I was asleep as she reasonably and truly concluded and took my son from beside me z Either because the really desired the comfort of a Child to be educated by her and owned as hers or because she would not be thought guilty of the Childs death for which she knew not how severely Solomon would punish her while thine handmaid slept a As the might well know because had she been awake she had discovered and prevented her design and laid it in her bosome and laid her dead child in my bosome 21 And when I rose in the morning to give my child suck behold it was dead but when I had considered it in the morning behold it was not my son which I did bear 22 And the other woman said Nay but the living is my son and the dead is thy son and this said No but the dead is thy son and the living is my son Thus they spake before the king b Both peremptorily and vehemently affirmed the same thing oft repeating the same words 23 Then said the king The one saith This is my son that liveth and thy son is the dead and the other saith Nay but thy son is the dead and my son is the living 24 And the king said Bring me a sword and they brought a sword before the king 25 And the king said c With seeming sincerity and earnestness though with a
the Lion did not devour its prey as the manner is nor yet go away when he had done his work which he was sent for but stood still partly to preserve the Carkass of the Prophet from other wild Beasts or Fowls which would quickly have eaten it partly as an evidence that the Prophet's Death was not casual nor the effect of a Lions hungry and ravenous disposition but of Gods singular and just Judgment and consequently that his Prediction was Divine and should be infallibly accomplished in its proper time and partly as a token of Gods favour to the deceased Prophet of whose very Carkass he took such special care thereby signifying that although for Wise and Just reasons he thought fit to take away his life yet his remains were precious to him and his Soul did live in his sight 29 And the prophet took up the carcase of the man of God and laid it upon the ass and brought it back and the old prophet came to the city to mourn and to bury him 30 And he laid his carcase in his own grave p So that threatning v. 22. was fulfilled and withal the memory of his Prophecy was revived and preserved among them and his very Carkass resting there might be a witness of their madness and desperate wickedness in continuing in their abominable Idolatry after such an assurance of the dreadful effects of it and they q The old Prophet and his Sons and others whom common humanity taught to lament the untimely death of so worthy a Person mourned over him saying Alas my brother r Which was an usual form of expression in Funeral-lamentations See Ier. 22. 18. 31 And it came to pass after he had buried him that he spake to his sons saying When I am dead then bury me in the sepulchre wherein the man of God is buried * â—… Kin. 23. 18. lay my bones beside his bones s That I may be secured from that Judgment threatned ver 2. 32 For the saying which he cried by the word of the LORD against the altar in Bethel and against all the houses of the high places which are in the cities of * See Chap. 16. 24. Samaria t i. e. Of the Kingdom of Samaria as it was called though not when this Fact was done yet before these Books were written Samaria was properly the name of one City 1 King 20. 1. but from hence the whole Kingdom of Israel was so called Ier. 31 5. Hos 7. 1. and 8. 5. and Amos 3. 9. and the King of Israel is called the King of Samaria 2 King 1. 3. Hos. 10. 7. and as here we read of the cities of Samaria Ezra 4. 10. shall surely come to pass 33 ¶ After this thing u i. e. After all these things the Singular Number put for the Plural after so many and evident and successive Miracles Which is noted to aggravate his Infidelity and Apostacy Jeroboam returned not from his evil way but ‡ Heb. returned and made * Chap. 12. 31. made again of the lowest of the people priests x He abated not so much as a circumstance in his Idolatrous Worship of the high places whosoever would y Without any respect to Tribe or Family or integrity of Body or Mind or Life all which were to be regarded in the Priesthood he ‡ Heb. filled his hand consecrated him z Heb. he filled his hand Of which Phrase see Exod. 28. 41. and 29. 9 33. and he became one of the priests of the high places 34 And this thing became sin Either an occasion of sin and means of hardening all his Posterity in their Idolatry or a punishment for so the word sin is oft used This his obstinate continuance in his Idolatry after such warnings was the utter ruin of all his Family unto the house of Jeroboam even to cut it off and to destroy it from off the face of the earth CHAP. XIV AT that time a Either First Presently after the things described in the former Chapter which though related in the beginning of his Reign yet might be done a good while after it and so Ahijah the Prophet might be very old as he is described to be v. 4. Or Secondly many Years of it i. e. Whilst Ieroboam lived and persisted in his former course For this Phrase is oft used indefinitely and without respect to the time last mentioned before it as Dan. 12. 1. Matth. 4. 1. Abijah the son of Jeroboam fell sick b By the stroke of God to punish Ieroboam's Rebellion against God 2 And Jeroboam said to his wife c Partly because he would trust none else with this secret partly because she might without suspition enquire concerning her own Child and partly because she would enquire most exactly and diligently and faithfully acquaint him with the whole truth Arise I pray thee and disguise thy self d Change thy habit and voice and go like a private and obscure person that thou be not known to be the wife of Jeroboam e This caution proceeded First From the pride of his heart which made him loath to confess his folly in worshipping such ignorant and helpless Idols and to give Glory to the God whom he had forsaken Secondly From jealousie and suspition lest the Prophet knowing this should either give her no Answer or make it worse than indeed it was Thirdly From Policy lest his people should by his example be drawn to forsake the sensless Calves and to return to the God of Iudah whom they had rashly forsaken and get thee to Shiloh Behold there is Ahijah the prophet which told me that * Chap. 11. 〈◊〉 I should be king over this people 3 And take ‡ Heb. in 〈◊〉 hand with thee ten loaves and ‖ Or 〈◊〉 cracknels and a ‖ Or 〈◊〉 cruse of honey f A present after the manner Iudg. 13. 17. 1 Sam. 9. 7 8. 2 King 5. 15. and 8. 8. but mean as became an ordinary Countrey Woman which she personated and go to him g To enquire the event of this sickness as the following words imply he shall tell thee what shall become of the child 4 And Jeroboams wife did so and arose and went to Shiloh and came to the house of Ahijah but Ahijah could not see for his eyes ‡ Heb. 〈◊〉 for 〈◊〉 were set h Or stood still or were grown stiff the Nerves by which the Eyes and Lye-lids are moved being contracted and withered by reason of his age 5 ¶ And the LORD said unto Ahijah Behold the wife of Jeroboam cometh to ask a thing of thee for her son for he is sick thus and thus shalt thou say unto her for it shall be when she cometh in that she shall feign her self to be another woman 6 And it was so when Ahijah heard the sound of her feet as she came in at the door that he said
as it is expressed 2 Chron. 20. 36. and thenâ—…e 〈◊〉 Ophir as it here follows See more on 1 King 10. 〈◊〉 to go to Ophir d Of which See 1 King 9. 28. for gold but they went not for the ships were broken at Ezion-geber e Which was in Edom and consequently in Iehoshaphat's Territories 49 Then said Ahaziah the son of Ahab unto Jehoshaphat Let my servants go with thy servants in the ships but Jehoshaphat would not f Obj. It is said That he did joyn with Ahaziah herein 2 Chron. 20. 35 36. Answ. That was before this time and before the Ships were broken for the breaking of the Ships mentioned here ver 48. is noted to be the 〈◊〉 of his Sin in joyning with Ahaziah and of the 〈◊〉 consequent upon it 2 Chron. 20 37. And good 〈◊〉 being warned and chastised by God for this Sin 〈◊〉 not be perswaded to repeat it whereby he shewed the sincerity of his Repentance 50 ¶ And Jehoshaphat slept with his fathers and was buried with his fathers in the city of David his father and Jehoram his son reigned in his stead 51 ¶ Ahaziah the son of Ahab began to reign over Israel in Samaria the seventeenth year of Jehoshaphat g By comparing this Verse with ver 41. it appears that Ahaziah was made King by his Father and Reigned in Conjunction with him a year or two before Ahab's Death and as long after it even as Iehoram the son of Iehoshaphat was made King by his Father in his Life-time as we shall see hereafter which possibly was done in compliance with Ahab's desire upon Marriage of his Daughter to Iehoshaphat's Son and it may be Ahab to induce and encourage him to do so gave him an Example of it and made his Son his Partner in the Kingdom king of Judah and reigned two years h Either after his Fathers Death or one before it and another after it over Israel 52 And he did evil in the sight of the LORD and walked in the way of his father and in the way of his mother and in the way of Jeroboam i Which Clause seems here added to shew how little the Authority and Example of Parents or Ancestors is to be valued where it is opposed to the Will and Word of God the son of Nebat who made Israel to sin 53 For he served Baal and worshipped him * By so 〈◊〉 and provoked to anger the LORD God of Israel according to all that his father had done II. KINGS CHAP. I. THEN Moab a Which had been subdued by David 2 Sam. 8. 2. as Edom was and upon the division of this Kingdom into two Moab was adjoyned to that of Israel and Edom to that of Iudah each to that Kingdom upon which it bordered And when the Kingdoms of Israel and Iudah were weak and forsaken by God they took that opportunity to Revolt from them Moab here and Edom a little after it rebelled against Israel * Chap. 3. 5. after the death of Ahab 2 And Ahaziah fell down through a lattess in his upper chamber b In which the Lattess might be left to convey Light into the lower Room Which if it now seem absurd to be in a Kings Palace we must not think it was so then when the World was not arrived to that height of Curiosity and Art in which now it is But the words may be and are by some rendred through the Battlements or through the Lattess in the Battlements of the Roof of the House Where being first walking after the manner and then standing and looking through and leaning upon this Lattess which was grown infirm it broke and he fell down into the Court or Garden belonging to the House that was in Samaria and was sick and he sent messengers and said unto them Go inquire of Baal zebub c Properly the god of Flies An Idol so called because it was falsly supposed to deliver those people from Flies which were both vexatious and hurtful to them as Iupiter and Hercules were called by a like Name among the Grecians for the same reason And it is evident both from Sacred and Prophane Histories That the Idol-gods being consulted by the Heathens did sometimes through God's Permission and Just Judgment give them Answers though they were generally observed even by the Heathens themselves to be dark and doubtful the god of Ekron whether I shall ‡ Heb. live So 〈◊〉 recover of this disease 3 But the angel of the LORD said to Elijah the Tishbite Arise go up to meet the messengers of the king of Samaria and say unto them Is it not because there is not a God in Israel d Dost thou not by this action cast contempt upon the God of Israel as if he were either ignorant of the Event of thy Disease or unable to give thee any Relief and as if Baal-zebub had more Skill and Power than he that ye go to inquire of Baal zebub the god of Ekron 4 Now therefore e For this was a very hainous Crime to deny the Perfections of God and to transfer them to an Idol See Levit. 19. 31. and 26. 6 27. Deut. 18. 10. thus saith the LORD ‡ Heb. The bed whither thou 〈◊〉 gone up thou shalt not come down from it Thou shalt not come down from that bed on which thou art gone up but shalt surely die And Elijah departed f The Messengers not daring to Apprehend him as suspecting him to be more than Man because he knew the secret Message which the King delivered to them in his Bed-Chamber 5 ¶ And when the messengers turned back unto him he said unto them Why are ye now turned back g f Before you have been at Ekron which he easily knew by their quick return 6 And they said unto him There came a man up to meet us and said unto us Go turn again unto the king that sent you and say unto him Thus saith the LORD Is it not because there is not a God in Israel that thou sendest to inquire of Baal-zebub the god of Ekron therefore thou shalt not come down from that bed on which thou are gone up but shalt surely die 7 And he said unto them ‡ Heb. What was the manner of the man What manner of man was he which came up to meet you and told you these words 8 And they answered him He was an hairy man h Either 1. As to his Body the hair of his Head and Beard being through neglect grown long and spread over much of his Face Or rather 2. As to his outward Garment which was rough and hairy such as were sometimes worn by Eminent Persons in Greece in ancient Times and were the proper Habit of the Prophets See Isa. 20. 2. Zech. 13. 4. Mat. 3. 4. Heb. 11. 37. and girt with a girdle of leather about his loins i As Iohn the Baptist also had Mat. 3.
4. That by his very outward Habit he might Represent Elias in whose Spirit and Power he came and he said It is Elijah the Tishbite 9 Then the king sent unto him a captain of fifty with his fifty and he went up to him and behold he sat on the top of an hill and he spake unto him Thou man of God k So he calls him in way of Scorn and Contempt q. d. Thou that vauntest as if thou wast more than a meer Man the king hath said Come down l The King Commands thee to come 〈◊〉 him which if thou refusest I am here to carry thee to him by Force 10 And Elijah answered and said unto the captain of fifty If I be a man of God then let fire come down from heaven and consume thee and thy fifty m Which desire did not proceed from a carnal and malicious Passion but from a pure Zeal to vindicate God's Name and Honour which was so horribly abused and from the motion of God's Spirit as is evident from God's miraculous Answer to his desire And therefore Christ doth not condemn this Fact of Elias but onely reproves his Disciples for their perverse Imitation of it from another Spirit and Principle and in a more unseasonable time Luke 9. 54 55. And there came down fire from heaven and consumed him and his fifty 11 Again also he sent unto him another captain of fifty with his fifty and he answered and said unto him O man of God Thus hath the king said Come down quickly n Wherein he discovers more Petulancy and Impudence than the former and shews how little he was moved or affrighted by the former Example 12 And Elijah answered and said unto them If I be a man of God let fire come down from heaven and consume thee and thy fiâ—…ty And the fire of God came down from heaven and consumed him and his fifty 13 ¶ And he sent again a captain of the third fifty with his fifty and the third captain of fifty went up and came and ‡ Heb. bowed fell on his knees before Elijah and ‡ Heb. prayed unto him besought him o Expressing both Reverence to his Person and a belief of his Power and a Dread of God's Judgments and said unto him O man of God I pray thee let my life and the life of these fifty thy servants be precious in thy sight 14 Behold there came fire down from heaven and burnt up the two captains of the former fifties with their fifties therefore let my life now be precious in thy fight 15 And the angel of the LORD said unto Elijah Go down with him be not afraid of him And he arose and went down with him unto the king p Not fearing the rage of the King nor of Iezabel nor of all their Forces Wherein he gives an eminent Example of his Faith and Obedience and withal of his growth in Grace since that time that he fled for fear of Iezabel 1 King 19. 3. 16 And he said unto him q To his very Face Nor durst the King lay hands upon him being daunted with the Prophets presence and great courage and confidence and affrighted by the late dreadful Evidence of his Power with God and over Men and withal struck with a Divine and extraordinary Terror Thus saith the LORD Forasmuch as thou hast sent messengers to inquire of Baal zebub the god of Ekron is it not because there is no God in Israel to inquire of his word therefore thou shalt not come down off that bed on which thou art gone up but shalt surely die 17 ¶ So he died according to the word of the LORD which Elijah had spoken and Jehoram r His Brother Chap. 3. 1. for he had no son to Succeed him as it here follows reigned in his stead in the second year of Jehoram the son of Jehoshaphat king of Judah s Other Passages of Scripture seem to close with this as that Ahaziah who reigned but two years begun his Reign in Iehoshaphats seventeenth year 1 King 22. 51. and therefore this Iehoram must begin his Reign in Iehoshaphats Nineteenth Year and therefore before the Reign of Iehoram Iehoshaphat's Son and that Iehoram the son of Iehoshaphat began to reign in the fifth year of Ioram Ahabs son 2 King 8. 16. Answ. These difficulties are easily resolved by this consideration That it was an usual Practise among Kings in former Ages to make their Sons sometimes their Viceroys and Deputies in the Administration of the Kingdom and sometimes formally Kings in Conjunction with themselves and whilst they lived whereof there are instances both in Prophane History among the Persians Greeks and Romans and in the Sacred Scripture as in David 1 Chron. 23. 1. and 29. 22. in Uzziah 2 Chron. 26. 21. and to come close to the point in Iehoshaphat 2. King 8. 16. who in his Seventeenth year when he went to Ahab and with him to Ramoth-Gilead appointed his Son Iehoram his Vice-roy and in case of his Death his Successor In the Second Year from that time when Iehoram was thus made Vice-King in his Fathers stead and absence this Iehoram Ahab's son began to Reign and in the fifth year of the reign of this Ioram son of Ahab which was about the Twenty fourth Year of Iehoshaphat's Reign Iehoram the son of Iehoshaphat was formerly made king of Iudah together with his Father or whilest Iehoshaphat lived and was king of Iudah also And â—…o all the places agree To which some add that this Verse or this part of it wherein the difficulty consists is wanting in some ancient Copies and is omitted by the LXX Interpreters which is far more prudent and pious to grant than upon such Chronological difficulties to question the Truth and Divinity of the Holy Scriptures because he had no son 18 Now the rest of the acts of Ahaziah which he did are they not written in the book of the chronicles of the kings of Israel CHAP. II. AND it came to pass when the LORD would take up Elijah into heaven by a whirlwind that Elijah went with Elisha from Gilgal a This he desires Either 1. That he being left alone might better prepare himself for his great Change Or 2. Out of his Humility and Modesty he desired no Witnesses of his Glorious Removal and no Fame and Glory from it Or 3. Out of Indulgence to Elisha that he might not be overwhelmed with Grief at so sad a sight Or 4. That he might trie his Love and whet his desire to accompany him it being highly convenient for God's honour and the Churches good which Elijah sought above all things that there should be Witnesses of so glorious a Translation 2 And Elijah said unto Elisha Tarry here I pray thee for the LORD hath sent me to Bethel b Which was truth but not the whole truth for he was to go a far longer Journey But he was first to go
Shall I ‡ Heb. live Chap. 1. 2. recover of this disease 10 And Elisha said unto him Go say unto him Thou mayest certainly recover howbeit the LORD hath shewed me that he shall surely die p Here is no contradiction for the first words contain an answer to Benhadad's question ver 8. Shall I recover this disease To which the answer is thâ—…u mayest or shalt recover i. e. notwithstanding thy Disease which is not morâ—…l and shall not take away thy life The later words contain the Prophets explication of or addition to that answer which is that he should die not by the power of his Disease but by some other cause But it is observable that in the Hebrew Text it is lo the Adverb which signifies not which though most affirm to be put for lo the Pronoun signifying to him yet others take it as it lies and Translate the words thus Say thou shalt not recover for the Lord hath shewed me that he shall surely die Or according to the former reading the first words may be taken Interrogatively say unto him Shalt thou indeed recover as thou dost flatter thy self no which negation is implied in the very question and gathered from the following words for the Lord hath shewed me that he shall surely die 11 And he setled his countenance ‡ Heb. and â—…et it stedfastly q The Prophet fixed his eyes upon Hazael until he was ashamed r Either till the Prophet was ashamed to look any longer upon him or till Hazael was ashamed as apprehending that the Prophet suspected or discerned something extraordinary and of an evil and shameful nature in him The Hebrew words are ambiguous and may indifferently â—…e referred to either of them but they seem more properly to belong to Hazael because it follows by way of distinction the man of God wept and the man of God wept 12 And Hazael said Why weepeth my lord And he answered Because I know * Chap. 10. 32. and 13. 3. Amos 1. 3. the evil that thou wilt do unto the children of Israel s So here was a double cause of his Grief and Tears the evil of sin in Hazael and the evil of suffering upon Israel their strong holds wilt thou set on fire and their young men wilt thou slay with the sword and wilt * Chap. 15. 16. Hos. 13. 16. Amos 1. 13. dash their children and rip up their women with child 13 And Hazael said But what is thy servant a dog t Either so vile and unworthy as this expression is used 2 Sam. 3. 8. and 9. 8. or so impudent for which Dogs are noted or so fierce and barbarous and inhumane Compare Psal. 22. 16 20. and 59. 6. that he should do this great thing And Elisha answered The LORD hath shewed me that thou shalt be king over Syria u And when thou shalt have power in thy hand thou wiltst discover that bloody disposition and that hatred against Gods People which now lies hid from others and possibly from thy self and therefore with the Kingdom thou wiltst inherit their cruel â—…ons 14 So he departed from Elisha and came to his master who said to him What said Elisha to thee And he answered He told me that thou shouldest surely recover x He represents the Prophets answer by halves that by his Masters security he might have the fitter opportunity to execute his Treasonable design 15 And it came to pass on the morrow that he took a thick cloth and dipt it in water and spread it on his face y Pretending it may be to cool his immoderate heat with it but applying it so closely that he choaked him therewith by which Artifice his Death seemed to be Natural there being no signs of a violent Death upon his Body And this he the more boldly attempted because the Prophets Prediction made him confident of the success so that he died and Hazael reigned in his stead z Having the favour of the People and of the Men of War 16 ¶ And in the fifth year of Joram the son of Ahab king of Israel Jehoshaphat being then king of Judah * 2 Chr. 21. 4. Jehoram the son of Jehoshaphat king of Judah ‡ Heb. reigned began to reign a Iehoram was first made King or Vice-Roy by his Father divers Years before this time to wit at his expedition to Ramoth-Gilead as was noted before which Dominion of his ended at his Fathers return But now Iehoshaphat being not far from his Death and having divers Sons and fearing some competition and dissention among them makes Iehoram King the second time as David did Solomon upon the like occasion 1 Chron. 29. 22. which is the thing here related But of this see more in the Notes on 2 King 1. 17. and 3. 1. 17 Thirty and two years old was he when he began to reign and he reigned eight years b Part with his Father and part by himself alone in Jerusalem 18 And he walked in the way of the kings of Israel c After his Fathers Death as did the house of Ahab for * Ver. 26. the daughter of Ahab d Athaliah ver 26. This unequal Marriage though Iehoshaphat possibly designed it as a mean of Uniting the two Kingdoms under one Head and in the True Religion is here and elsewhere noted as the cause both of the great wickedness of his Posterity and of those sore Calamities which befel them was his wife and he did evil in the sight of the LORD 19 Yet the LORD would not destroy Judah for David his servants sake * 2 Sam. 7. 13. as he promised him to give him alway e Heb. all days until the coming of the Messiah as it is elsewhere limited and explained for so long and not longer this Succession might seem necessary for the making good of Gods Promise and Covenant made with David But when the Messiah was once come there was no more need of any Succession and the Scepter might and did without any inconvenience depart from Iudah and from all the succeeding Branches of David's Family because the Messiah was to hold the Kingdom for ever in his own Person though not in so gross a way as the carnal Iews imagined but in a Spiritual manner a ‡ Heb. candle or lamp light f i. e. A Son and Successor Of this Phrase see on 1 King 11. 36. and to his children 20 ¶ In his days Edom revolted from under the hand of Iudah g 〈◊〉 〈◊〉 they had been from David's time 2 Sam. 〈◊〉 〈◊〉 〈◊〉 â—… King 22. 47. and made a king over themselves 21 So Joram went over to Zair and all the chariots with him and he rose by night and smote the Edomites which compassed him about and the captains of the chariots and the people h i. e. The common Soldiers of the Edomites herein following the example of their Captains fled into
being seventy persons were with the great men of the city which brought them up 7 And it came to pass when the letter came to them that they took the kings sons and slew seventy persons Iehu justly required this because the Sovereign and most Righteous Lord of all mens lives commanded it but the Samaritans wickedly obeyed it because they destroyeâ—… persons in a great measure innocent meerly out of slavish fear and without any knowledge of or regard to Gods command and put their heads in baskets and sent him them to Jezreel 8 ¶ And there came a messenger and told him saying They have brought the heads of the kings sons And he said Lay ye them in two heaps at the entring in of the gate n The place of Judicature to signify that this was an act of Justice and of Gods Righteous Judgment and the place of greatest concourse where people went out of the City and came into it and whither they resorted for Judgment and other occasions that all men might behold this dreadful spectacle of Divine vengeance upon Ahab's Family and thereby might justify Iehu's cause and proceedings until the morning 9 And it came to pass in the morning that he went out and stood and said to all the people o Either First To the promiscuous multitude met there to gaze upon this sad and strange spectacle So the sense is Be not you troubled nor affrighted with these unusual and dismal occurrences if any thing be amiss in these actions I do here publickly and solemnly acquit you as Righteous and Innocent do not you therefore fear any vengeance from God or men for it if there be any guilt it is in me and in those who cut off these heads Or Secondly To those who cut off and brought the heads for the same persons did both and were here present as Iehu commanded them v. 6. to them he speaks in the audience of all the people or by all the people may be meant all those who brought the Heads and were there waiting for Iehu according to his order So the Speech is in part Ironical to this purpose You are Righteous in your own eyes and you look upon me as a Traitor and Rebel and Murderer because I have risen against and slain my Master which I acknowledge I have done But if I am guilty you are not innocent and therefore cannot accuse me for I have killed one but you a great number This explication seems probable onely the Hebrew word ham being generally used of the common people may seem not so fitly to agree to these Rulers and great Men who had brought the Heads and that expression to all the people implies that Iehu did not direct his Speech to some particular persons but to the whole Body of the people then present whom he clears from all blame and to whom he appeals as Witnesses between him and these persons Ye be righteous behold I conspired against my master and slew him but ‡ Heb. anâ—… who slew all these 10 Know now that there shall fall unto the earth nothing of the word of the LORD which the LORD spake p But the truth is neither I nor they are to be blamed nor you that assisted and encouraged me herein for this is not mans work but Gods and done by his command concerning the house of Ahab for the LORD hath done that which he spake * 1 Kin. 21. 29 ‡ Heb. by the hand of by his servant Elijah q Whom he mentions rather than Elisha partly because Elijah was now dead and therefore his â—…me and memory was more Sacred than Elisha's who was yet alive this being the common humour and folly of Mankind to value and honour those that are dead whom they contemned whilst they lived and partly because Elijah's Prophecy was known and publick and famous when Elisha's was delivered in a corner and that not from his own mouth but by one of the Sons of the Prophets 11 So Jehu slew all that remained of the house of Ahab in Jezreel and all his great men r Whom he had advanced and made Great in Wealth or Honour and Quality who had been partners with him in his sins and who were likely to be avenged of his death and his ‖ Or acquaintance kinsfolks and his priests s His Domestick Priests which had waited upon Ahab and Iezabel in their Idolatrous services and were fed at the Kings Table Compare 1 King 18. 19. Or his chief officers of State as that word is sometimes used Of which see 2 Sam. 8. 18. compare with 1 Chron. 18. 17. Obj. These were included in his great men mentioned before Answ. Yet may they well be mentioned apart as a distinct and the most eminent sort of them until he left him none remaining t To wit in that place and Kingdom for he did leave some of the Royal Seed of Iudah Chap. 11. 1 2. 12 And he arose and departed and came to Samaria And as he was at the ‡ Heb. House of Shepherds binding sheep shearing house u Where they used to shear Sheep and then to Feast after their manner 1 Sam. 25. 36. 2 Sam. 13. 23. Or this may be the name of a Place Beth-heked of the shepherds or Beth-heked-rohim in the way 13 Jehu ‡ Heb. found met with the brethren x Not strictly so for they were killed before this 2 Chron. 21. 17. but his brethrens sons as they are called 2 Chron. 22. 8. or others of his near kinsmen such being oft called brethren in Scripture as Gen. 13. 8. of Ahaziah king of Judah and said Who are ye And they answered We are the brethren of Ahaziah and we go down ‡ Heb. to the peace of c. to salute the children of the king and the children of the queen 14 And he said Take them alive And they took them alive and slew them y Partly in compliance with God's Command Chap. 9. 8. for these were of the House of Ahab by the Mothers-side Chap. 8. 18. and partly that they might neither claim the Kingdom of Israel in Right of their Grandmother as they might well have done if God had not given it to Iehu nor Revenge the Deaths of their near Relations at the pit of the shearing-house z Where he intended to Bury them even two and forty men neither left he any of them 15 And when he was departed thence he ‡ lighted on Jehonadab the son of Rechab a A Kenite 1 Chron. 2. 55. and a man of singular Prudence and Piety as appears from this History and from Ier. 35. 6. coming Heb. found to meet him b To Congratulate with him for the Destruction of that wicked Family and to encourage and advise him to proceed in fulfilling the Will of God Revealed to him and he ‡ Heb. blessed saluted him c Iehu saluted Iehonadab and
the baseness and cowardise of their King but meerly from the Righteous and Dreadful Judgment of God who was now resolved to reckon with them for their filthy Apostacy are they not written in the book of the chronicles of the kings of Israel 9 And Jehoahaz slept with his fathers and they buried him in Samaria and Joash his son reigned in his stead 10 ¶ In the thirty and seventh year of Joash king of Judah o By which compared with v. 1. it may be gathered that Iehoahaz had two or three Years before his death made his Son Iehoash King with him which is very probable because he was perpetually in the state of War and consequently in danger of an untimely death and because he was a Man of valour as is implied here ver 12. and declared 2 Chron 25. began Jehoash the son of Jehoahaz to reign over Israel in Samaria and reigned sixteen years 11 And he did that which was evil in the sight of the LORD he departed not from all the sins of Jeroboam the son of Nabat who made Israel sin but he walked therein 12 And the rest of the acts of Joash and all that he did and his might wherewith he fought against Amaziah king of Judah are they not written in the book of the chronicles of the kings of Israel 13 And Joash slept with his fathers and Jeroboam sat upon his throne and Joash was buried in Samaria with the kings of Israel 14 ¶ Now Elisha was fallen sick of his sickness whereof he died and Joash the king of Israel came down unto him and wept over his face p Noâ—… for any true Love and Respect to him for then he would have followed his counsel in forsaking the Calves and returning to the Lord but for his own and the Kingdoms inestimable loss in him and said O my father my father the chariot of Israel and the horsemen thereof q See 2 King 2. 12. 15 And Elisha said unto him Take bow and arrows And he took unto him bow and arrows 16 And he said to the king of Israel ‡ Heb. Make thine hand to ride Put thine hand upon the bow And he put his hand upon it and Elisha put his hands upon the kings hands 17 And he said Open the window east-ward r Either towards Syria which lay North-East-ward from the Land of Israel or towards the Israelites Land beyond Iordan which lay East-ward from Canaan and which was now possessed by the Syrians Either way this Arrow is shot against the Syrians as a token what God intended to do against them and he opened it Then Elisha said Shoot and he shot And he said The arrow of the LORDS deliverance and the arrow of deliverance from Syria for thou shalt smite the Syrians in Aphek s Not in the City but in the Territory of it where it seems there was a great Battel to be fought between the Israelites and Syrians Of Aphek see 1 Sam. 4. 1. and 29. 1 1 King 20. 30. though it is possible there might be several Cities of that name Or as in Aphek i. e. thou shalt smite them as they were smitten in the City and Territory of Aphek i. e. utterly destroy them See 1 King 20. 26 29 30. the Particle as being oft understood as hath been formerly and frequently proved till thou have consumed them t i. e. The Syrians not all that people but their Armies or at least that which was to be at Aphek where a dreadful Battel was to be fought Or if this be meant of all the Syrian Armies this is to be understood conditionally if he did not hinder it by his unbelief or neglect signified in the following Verses 18 And he said Take the arrows and he took them And he said unto the king of Israel Smite upon the ground u The former sign portended Victory and this was to declare the number of the Victories and he smote thrice and stayed 19 And the man of God was wroth with him and said Thou shouldest have smitten five or six times then hadst thou smitten Syria till thou hadst consumed it whereas now thou shalt smite Syria but thrice x Quest. Wherein was Iehoash his fault or why was the Propher angry with him Ans. The Prophet himself did not yet know how many Victories Iehoash should obtain against the Syrians but God had signified to him that he should learn that by the number of the Kings strokes And he was angry with him not simply because he smote onely thrice but because by his unbelief and Idolatry he provoked God so to over-rule his heart and hand that he should smite but thrice which was a token that God would assist him no further Although his smiting but thrice might proceed either from his unbelief or negligence For by the former sign and the Prophets Comment upon it he might clearly perceive that this also was intended as a sign of his success against the Syrians and therefore he ought to have done it frequently and vehemently 20 ¶ And Elisha died and they buried him y In or near Samaria and the bands of the Moabites invaded the land at the coming in of the year z In the Spring when the Fruits of the Earth grew ripe 21 And it came to pass as they were burying Or were about to bury as that Particle is oft used in the Hebrew Tongue a man that behold they spied a band of men a Coming towards them but at some distance and they cast the man into the sepulchre of Elisha b Not daring to carry the dead Corps further to the place appointed for his burial they made use of the next burying-place where Elisha was buried and there they removed some Stone or opened some Door and hastily flung down their dead Corps there and when the man c i. e. The mans dead Body or the Coffin in which he was put ‡ Heb. went down was let down and touched the bones of Elisha d Which might easily be the Coffin and Linen in which Elisha's Body was put and the Flesh of his Body being now consumed for this was some considerable time after his death he revived and stood up on his feet e Which Miracle God wrought there partly to do honour to that great Prophet and that by this Seal he might confirm his Doctrine and thereby confute the false Doctrine and Worship of the Israelites partly to strengthen the Faith of Ioash and of the Israelites in his promise of their success against the Syrians and partly in the midst of all their Calamities to comfort such Israelites as were Elisha's followers with the hopes of that Eternal life whereof this was a manifest pledge and to awaken the rest of that people to a due care and preparation for it 22 ¶ But Hazael king of Syria oppressed Israel all the days of Jehoahaz 23 And the LORD was gracious unto them and
had compassion on them and had respect unto them because of his covenant with Abraham Isaac and Jacob and would not destroy them neither cast he them from his ‡ Heb. 〈◊〉 presence f i. e. From the Land of Canaan to which the presence and publick and solemn Worship of God was confined as yet 24 So Hazael king of Syria died and Ben-hadad his son reigned in his stead 25 And Jehoash the son of Jehoahaz ‡ Heb. 〈◊〉 ed and â—…ook took again out of the hand of Ben-hadad the son of Hazael the cities which he had taken out of the hand of Jehoahaz his father by war three times did Joash beat him g According to the Prediction above v. 19. and recovered the cities of Israel CHAP. XIV IN the second year of Joash son of Jehoahaz king of Israel a i. e. After he began to Reign alone for he Reigned two or three Years with his Farther Oâ—… which see on chap. 13. 10. reigned * 2 Câ—… 〈◊〉 Amaziah the son of Joash king of Judah 2 He was twenty and five years old when he began to reign and reigned twenty and nine years b To wit 14 Years with Ioash King of Israel who Reigned onely 16 Years chap. 13. 10. and 15 Years after the death of Ioash or with Ieroboam the Son of Ioash as is affirmed here ver 17. and 2 Chron. 25. 25. in Jerusalem and his mothers name was Jehoaddan of Jerusalem 3 And he did that which was right in the sight of the LORD c That which was in some sort agreeable to Gods Will. yet not like David his father d Not sincerely 2 Chron. 25. 2. he did according to all things as Joash his father did e i. e. For a time served God aright but afterwards fell to Idolatry 1 Chron. 25. 14. as Ioash had done 2 King 12. 3. 4 Howbeit f Though he did right c. for this Particle is to be joyned with those words the rest being to be closed with a Parenthesis the high places were not taken away as yet the people did sacrifice and burnt incense on the high places 5 ¶ And it came to pass assoon as the kingdom was confirmed in his hand that he slew his servants * Chap. 12 〈◊〉 which had slain the king his father Whereby it is implied that his Fathers Murderers had powerful Friends and Abetrors and that their Fact was in some sort approved by the generality of the People to whom Ioash had made himself hateful by his Apostacy to Idolatry and by his ingratitude to the House of Iehoiada 6 But the children of the murderer he slew not g Wherein he shewed some Faith and Courage that he would obey this Command of God though it was very hazardous to himself such persons being likely to seek revenge for their Fathers death according unto that which is written in the book of the law of Moses wherein the LORD commanded saying * Deut. 24. 〈◊〉 Ezek. 18 〈◊〉 The fathers shall not be put to death for the children nor the children be put to death for the fathers but every man shall be put to death for his own sin 7 He slew of Edom h i. e. Of the Edomites or the children of Seir as they are called 2 Chron. 25. â—… 1. either because they dwelt in Seir See Gen. 36. 8. or because these people were confederates And he invaded these People because they were Subjects to his Kingdom from which they had revolted in Ioram's days 2 King 8. 20. in the valley of salt i Which was the Land of Edom Of which see 2 Sam. 8. 13. Psal. 60. 2. ten thousand and took ‖ Selah k Or the rock the chief City of that part of Arabia called by other Authors Petra which signifies a rock because it was built upon a Rock â—… Chron. 25. 12 by war and called the Or the rock name of it Joktheel l Which signifies the obedience of God i. e. given him by God as a reward of his Obeidence to Gods Message by the Prophet 2 Chron. 25. 8 9. unto this day 8 ¶ Then Amaziah sent messengers to Jehoash the son of Jehoahaz son of Jehu king of Israel saying Come let us look one another in the face m Let us fight personally and with our Armies This challenge he sent partly upon the late and great inâ—…uries done by the Israelites to his people 2 Chron. 25. 10 13. and partly from self-confidence and a desire of advancing his Glory and Empire by his Arms. 9 And Jehoash the king of Israel sent to Amaziah king of Judah saying The thistle that was in Lebanon sent to the cedar that was in Lebanon n By the thistle a low and contemptible yet troublesome Shrub he understands Amaziah and by the cedar himself whom he intimates to be far stronger than he and out of his reach saying Give thy daughter to my son to wife o Let us make a match i. e. let us fight Onely he expresseth this Bloody work in a civil manner as Amaziah had done ver 8. and as Abner did 2 Sam. 2. 14. Or let thy Kingdom and mine be United under one King as formerly they were and let us decide it by a pitched Battel whether thou or I shall be that King Or as some expound it by affirming That it was great arrogancy and presumption for him to desire a Friendly League or Affinity with him he leaves him to guess how intolerable it was that he should undertake to wage War against him and there passed by a wild beast that was in Lebanon and trode down the thistle p And with no less ease shall my Soldiers tread down thee and thy Forces 10 Thou hast indeed smitten Edom and thine heart hath lifted thee up glory of this q Content thy self with that Glory and Success and let not thine Ambition betray thee to ruin and tarry ‡ 〈◊〉 at thy 〈◊〉 at home for why shouldest thou meddle to thy hurt that thou shouldest fall even thou and Judah with thee 11 But Amaziah would not hear r Because God blinded and hardned him to his destruction for his abominable and ridiculous Idolatry 2 Chron. 25. 10. therefore Jehoash king of Israel went up s To wit into the Kingdom of Iudah carrying the War into his Enemies Countrey and he and Amaziah king of Judah looked one another in the face at Beth-shemesh which belongeth to Judah t Which is added to distinguish it from that Bethshemesh in Issachar and another in Naphthali Ios. 19. 22 38. 12 And Judah ‡ Heb. was 〈◊〉 was put to the worse before Israel and they fled u Being unsatisfied in the ground and manner of the quarrel and discouraged by their Kings Idolatry and smitten by God with a spirit of fear every man to their tents 13 And Jehoash king of Israel took Amaziah
king of Judah the son of Jehoash the son of Ahaziah at Beth-shemesh and came to Jerusalem x Commanding entrance in Amaziah's name and with his consent which he durst not deny and brake down the wall of Jerusalem from the gate of Ephraim y Which led to Ephraim unto the corner-gate four hundred cubits z Which was done partly in scorn and contempt and partly that he might re-enter and re-take it if they should attempt to renew the War 14 And he took all the gold and silver and all the vessels that were found in the house of the LORD and in the treasures of the kings house and hostages a To assure their peaceable carriage towards him and returned to Samaria b He did not keep Ierusalem nor seek to gain the possession and dominion of that Kingdom partly because he thought he could not keep it considering the difficulty he found in keeping his own from such potent and near Enemies as the Syrians were and the great affection which 〈◊〉 Iudah bare to David's House and partly because God so inclined his heart that he might make good his promue to David and his Family 15 ¶ Now the rest of the acts of Jehoash which he did and his might and how he fought with Amaziah king of Judah are they not written in the book of the chronicles of the kings of Israel 16 And Jehoash slept with his fathers and was buried in Samaria with the kings of Israel and Jeroboam his son reigned in his stead 17 ¶ And Amaziah the son of Joash king of Judah lived after the death of Jehoash son of Jehoahaz king of Israel fifteen years 18 And the rest of the acts of Amaziah are they not written in the book of the chronicles of the kings of Judah 19 Now * 2 Chr. 25 27. they i. e. The People or the Princes and chief men among them possibly those whose Sons he had delivered up as Hostages to Iehoash with the connivence if not approbation of the People as appears because the desigâ—… was carried on openly and steddily and irresistibly as the following words shew made a conspiracy against him in Jerusalem and he fled to Lachish c A strong City in Iudah towards the Philistines Of which see Ios. 10. 31. and 15. 39. 2 King 19. â—… but they sent after him d Either secret Murderers or rather bands of Soldiers for this Rebellion was carried on by strong hand and open force Compare 2 King 12. 20. and 15. 10 15. to Lachish and slew him there 20 And they brought him on horses e Or with horses to wit in a Chariot and he was buried at Jerusalem with his fathers in the city of David 21 ¶ And all the people of Judah took * Chap. 15. 13. 2 Chron. 26. 1. he is called Uzziah Azariah which was sixteen years old and made him king in stead of his father Amaziah f Which they did either in opposition to the conspirators or to shew their affection to the House of David and that their quarrel was onely personal against Amaziah whom they looked upon as the Author of all their late Calamites This Azariah is called Uzziah 2 King 15. 30. 2 Chron. 26. 1. both names signifying the same thing for substance that Gods help and this Gods strength 22 He built Elath g i. e. Repaired and Fortified it for it was built before Deut. 2. 8. and restored it to Judah h From whom it had revolted with the rest of Edom in which Land this place was upon the Red-Sea after that the king i i. e. His Father Amaziah who did not perfect his Conquest of Edom but left some work for his Son slept with his fathers 23 ¶ In the fifteenth year of Amaziah the son of Joash king of Judah Jeroboam the son of Joash king of Israel began to reign in Samaria and reigned forty and one years 24 And he did that which was evil in the sight of the LORD he departed not from all the sins of Jeroboam the son of Nebat who made Israel to sin 25 He restored the coast of Israel from the entring of Haâ—…nath k Which was the Northern border of the Kingdom of Israel Numb 13. 21. and 34. 8. unto the sea of the plain l i. e. Unto the dead Sea which once was a goodly plain Gen. 13. 10. which was their Southern border according to the word of the LORD God of Israel which he spake by the hand of his servant * Matth. 22. 39 40. called Jonas Jonah m Or Ionas one of the small Prophets though this Prophecy of his be not Recorded there and thereâ—…re it is remembred here the son of Amittai the prophet which was of Gath-Hepher 26 For the LORD saw the affliction of Israel that it was very bitter n Whereby he was moved to pity and help them though they were an unworthy people for there was not any shut up nor any left o See of this Phrase on Deut. 32. 36. 1 King 14. 10. and 21. 21. nor any helper for Israel 27 And the LORD said not o i. e. Not yet he had not yet declared this as afterwards he did by the succeeding Prophets though not in those words See Hos. 1. 5 6 9. that he would blot out the name of Israel from under heaven but he saved them by the hand of Jeroboam the son of Joash 28 ¶ Now the rest of the acts of Jeroboam and all that he did and his might how he warred and how he recovered Damascus and Hamath which belonged to Judah ‡ For Israel p These were Cities of Syria but were taken from the Syrians by David and Solomon 2 Sam. 8. 6. 2 Chron. 8. 3. and probably by them incorporated with and added to the possessions of their own Tribe to which from that time they belonged but afterwards they were re-taken by the Syrians and were now recovered by this Ieroboam are they not written in the book of the chronicles of the kings of Israel 29 And Jeroboam slept with his fathers even with the kings of Israel and Zachariah his son reigned in his stead CHAP. XV. IN the twenty and seventh year of Jeroboam king of Israel a Quest. How can this be true seeing Amaziah the Father of this Azariah lived onely till the 15th Year of Ieroboam's Reign chap. 14. 2 23 Ans. This might be either First Because Ieroboam was made King by and Reigned with his Father eleven or twelve Years and afterwards Reigned alone and so there is a twofold beginning of his Kingdom by the former this was his 27 Year and by the later his 15th Year Or Secondly Because there was an inter-Reign for eleven or twelve Years in the Kingdom of Iudah either through the prevalency of that Faction which cut off Amaziah the Father and kept the Son out of his Kingdom or because Azariah was
very young when his Father was slain and the people were not agreed to restore him to his right till his 16th Year chap. 14. 21. 2 Chr. 26. 1. And yet these 11 or 12 Years of inter-Reign in which he was excluded from the exercise of his Regal office some think to be included in those 52 Years which are here ascribed to Azariah's Reign ver 2. which may well be doubted ‡ Heb. reigned began Azariah b Called also Uzziah here and v. 13 30. son of Amaziah king of Judah to reign c Solely and fully to exercise his Regal power 2 Sixteen years old was he when he began to reign and he reigned two and fifty years d Besides the sixteen Years of his minority last mentioned in Jerusalem and his mothers name was Jecholiah of Jerusalem 3 And he did that which was right in the sight of the LORD according to all that his father Amaziah had done e i. e. In the same manner unsincerely and but for a time 4 Save that f Understand this as howbeit chap. 14. 4. the high places were not removed the people sacrificed and burnt incense still on the high places 5 ¶ And the LORD * 2 Chr. 26. 19. smote the king so that he was a leper g The cause whereof see 2 Chron. 26. 16. unto the day of his death and dwelt in a several house h Separated from conversation with others by vertue of that Law Lev. 13. 46. which being the Law of the King of kings bound kings no less than subjects and Jotham the kings son was over the house judging the people of the land i i. e. He governed the Kings Court and whole Kingdom in his name and as his Vicegerent 6 And the rest of the acts of Azariah and all that he did are they not written in the book of the chronicles of the kings of Judah 7 So Azariah slept with his fathers and * 2 Chr. â—…6 〈◊〉 they buried him with his fathers in the city of David and Jotham his son reigned in his stead 8 ¶ In the thirty and eighth year of Azariah king of Judah k Of which see the Note on ver 2. did Zachariah the son of Jeroboam reign over Israel in Samaria six months 9 And he did that which was evil in the sight of the LORD as his fathers had done he departed not from the sins of Jeroboam the son of Nebat who made Israel to sin 10 And Shallum the son of Jabesh l One of his chief Captains conspired against him and * Job 34. â—…6 Amos 7. 9. smote him before the people m Openly and impudently which he presumed to do either because he remembred that the promise of the Kingdom made to Iehu was confined to the fourth Generation chap. 10. 30. which he observed to be now expired or because he perceived that the people were generally disaffected to their King and favourable to his attempt and slew him and reigned in his stead 11 And the rest of the acts of Zachariah behold they are written in the book of the chronicles of the kings of Israel 12 This was * Chap 〈◊〉 the word of the LORD which he spake unto Jehu saying Thy sons shall sit on the throne of Israel unto the fourth generation And so it came to pass 13 ¶ Shallum the son of Jabesh began to reign in the nine and thirtieth year of * 〈◊〉 〈◊〉 calâ—…ed 〈◊〉 Uzziah king of Judah and he reigned ‡ Heb. 〈◊〉 of days a full month in Samaria 14 For Menahem the son of Gadi went up from Tirzah and came to Samaria and smote Shallum the son of Jabesh in Samaria and slew him and reigned in his stead 15 And the rest of the acts of Shallum and his conspiracy which he made behold they are written in the book of the chronicles of the kings of Israel 16 ¶ Then Menahem smote Tiphsah n Either that Tiphsah mentioned 1 King 4. 24. or another City of that name and all that were therein and the coasts thereof from Tirzah o i. e. All the people dwelling between Tirzah and Tiphsah because they opened not to him p Because they refused to open the Gates of their City to him and to submit to him as Conqueror therefore he smote it and all * Chap. 〈◊〉 the women therein that were with child he ript up q That by this example of severity he might affright all the rest of the people into obedience 17 In the nine and thirtieth year of Azariah king of Judah began Menahem the son of Gadi to reign over Israel and reigned ten years in Samaria 18 And he did that which was evil in the sight of the LORD he departed not all his days from the sins of Jeroboam the son of Nebat who made Israel to sin 19 And * 1 Chr. 〈◊〉 Isa. 9. 1. Pul the king of Assyria r Called by Heathen Anâ—…hors Pul-Belochus who by the help of Arbaces the Mede vanquished Sardanapalus the last Monarch of Assyria and translated the Kingdom to Chaldaea and was the first King of Babylon and Assyria Arbaces being made King of the Medes and Persians came against the land s To wit of Israel as the context shews and Menahem gave t i. e. Agreed or promised to give as the next Verse explains it Pul a thousand talents of silver that his hand might be with him to confirm the kingdom in his hand u That he might assist him against all that did or should oppose him By which it appears that his cruelty to Tiphsah was so far from establishing him as he expected that it weakned and endangered him so far that he was forced to call in a Foreign Prince to his aid 20 And Menahem ‡ Heb. caused to come forth exacted the money of Israel even of all the mighty men of wealth of each man x i. e. Of each of those wealthy Israelites But as each of these were not equally Wealthy so it is not probable that he taxed them equally Others therefore render it to or for each man i. e. for every Assyrian Soldier which Interpretation is favoured by the placing of the words in the Hebrew Text which differs from that in our Translation fifty shekels of silver to give to the king of Assyria so the king of Assyria turned back and stayed not there in the land 21 ¶ And the rest of the acts of Menahem and all that he did are they not written in the book of the chronicles of the kings of Israel 22 And Menahem slept with his fathers and Pekahiah his son reigned in his stead 23 ¶ In the fiftieth year of Azariah king of Judah Pekahiah the son of Menahem began to reign over Israel in Samaria and reigned two years 24 And he did that which was evil in the sight of the LORD he departed not from the sins of Jeroboam
this Relation ver 9. That when he heard of Tirhakah he sent messengers to Hezekiah pretending as if he would forthwith come against him but it is not said that he did so nor is it set down what he did with Tirhakah because the Design of the Sacred Writer was onely to write the History of the Iewish Nation not of others but onely with respect to them Ye shall eat this year such things as grow of themselves and in the second year that which springeth of the same and in the third year z This was an excellent Sign for it was miraculous especially considering the waste and havock which the Assyrians had made in the Land and that the Iews had been forced to retire into their strong Hold and consequently to neglect their Tilling and Sowing and Reaping and yet this Year they should have sufficient Provision from those Fruits of the Earth which the Assyrian left and the Second Year which probably was the Year of Release in which they might neither Sow nor Reap from such Fruits as the Earth brought forth of its own accord and so in the Third Year sow ye and reap and plant vineyards and eat the fruits thereof a You shall not Sow and another Reap as lately you did but you shall Enjoy the Fruit of your own Labours 30 And ‡ Heb. the escaping of the House of judah that remaineth the remnant that is escaped of the house of Judah shall yet again take root downward and bear fruit upward b i. e. Shall increase and multiply greatly A Metaphor from Planâ—… Comp. Iob 29. 19. 31 For out of Jerusalem shall go forth a remnant c That handful of Iews who now were gathered together and shut up in Ierusalem shall go out to their several Habitations and by my singular Blessing increase exceedingly and ‡ Heb. the escaping they that escape out of mount Sion d The same thing expressed in other words which is usual in the Hebrew Language * 〈◊〉 9. 7. the zeal of the LORD of hosts shall do this Although when you reflect upon your selves and consider either your present fewness and weakness or your great unworthiness this may seem too great a Blessing for you to expect or believe yet God will do it from the zeal which he hath both for his own Name to Vindicate it from the Blasphemous Reproaches of the Assyrians and for the good of his undeserving People 32 Therefore thus saith the LORD concerning the king of Assyria He shall not come into this city nor shoot an arrow there nor come before it with shield nor cast a bank against it e Which was true though he sent Rabshakeh and others with a great Host against Ierusalem Chap. 18. 17. Either because that Host went away with Rabshakeh to Libnah above ver 8. Or rather because that Army did not form a close Siege against it but onely Marched towards it and disposed themselves so as to block it up at some distance possibly waiting till the King of Assyria had taken Libnah and Lachish which they presumed he would speedily do and should come up with the rest of his Forces when they intended to fall more vigorously to their work 33 By the way that he came by the same shall he return f Whereas he expected to devour the Kingdom of Iudah at one Morsel and then to proceed further and to Conquer Egypt or other Neighbouring Countries and as it is said of him and concerning this very time and design Isa. 10. 7. To cut off nations not a few he shall meet with so sad a disappointment and rebuke here that he shall make haste to return with shame to his own Country and shall not come into the city saith the LORD 34 For * Chap. 20. 6. I will defend this city to save it for mine own sake and * 1 King 11. 1â—… 13. for my servant David's sake g For my Promise and Covenants-sake made with David concerning the Stability and Eternity of his Kingdom See 1 King 11. 12 13. 35 ¶ And * 〈◊〉 37. 36. it came to pass that night h Either 1. In the Night following this Message of the Prophet to Hezekiah Or 2. In that famous Night when God Destroyed the Assyrians it was done in this manner For such Expressions are oft used of an indefinite and uncertain time as that day is frequently taken as Isa. 4. 1. and 26. 1. and 27. 1 c. that the angel of the LORD went out and smote i With Pestilence or some other sudden and Mortal stroke in the camp of the Assyrians k Either before Libnah or in some other place near Ierusalem where they were Encamped an hundred fourscore and five thousand and when they arose early in the morning behold they were all dead corpses 36 So Sennacherib king of Assyria departed l Whom God spared not in Mercy but in Wrath reserving him to a more dreadful and shameful Death by the hands of his own Children and went and returned and dwelt at Nineveh 37 And it came to pass as he was worshipping in the house of Nisroch his god that Adrammelech and Sharezer his sons smote him with the sword and they escaped into the land of ‡ Heb. Ararat Armenia m Which was a place most fit for their purpose because it was near to that part of Assyria and was very Mountainous and inaccessible by Armies and the people more stout and warlike and constant Enemies to the Assyrians and * Ezra 4. 2. Esarhaddon n Who sent great supplies to his new Colony in Samaria Ezra 4. 2. fearing it seems lest Hezekiah should improve the last great advantage to disturb his new Conquests there his son reigned in his stead CHAP. XX. IN * 2 Ch 32. 24. Isa. 3â—… 1. those days a i. e. In that Year of the Assyrian Invasion as is manifest from hence that that was in Hezekiah's 14th Year chap. 18. 13. and God now added 15 Years more to him chap. 20. 6. and yet Hezekiah Reigned onely 29 Years in all chap. 18. 2. And this happened Either First After the destruction of Sennacherib's Army Or Secondly Before it as may be thought from v. 6. where he speaks of his deliverance from the King of Assyria as a future thing It is true that when Hezekiah received that insolent Message from the Assyrian he was in health and went into the Temple to pray ch 19. 14. but there might be time more than enough for this sickness and recovery between that threatning and this destruction of the Assyrian was Hezekiah sick unto death and the prophet Isaiah the son of Amoz came to him and said unto him Thus saith the LORD ‡ Heb. Give charge concerning thine house Set thine house in order b Take care to make thy Will and to settle the Affairs of thy Family and Kingdom which
9. and to be turned into darkness Joel 2. 31. Or Secondly The Sun it self went back and the Shadow with it This may seem most probable First By comparing this with Ios. 10. 13. where the Sun it self stood still Secondly Because it is said the sun it self returned Isa. 38. 8. for which he here mentions the shadow onely because the Miracle was not so easily discovered in the Sun as in the Shadow of a Dial. And though the sun may be elsewhere taken improperly yet where the improper signification is unnecessary the proper is and ought to be preferred before it Thirdly Because this Miracle was noted by the Babylonians who having understood that it was done for Hezekiah his sake sent to enquire into the truth and manner of it 2 Chron. 32. 31. Obj. If this had been done the Heathen Historians and Astronomers would have taken notice of it which we do not find that they did Ans. So it is most probable they did although those Books be not now extant which is not strange this being confessed and bewailed that so very few of the first and Ancient Writers are now left Herodotus himself the first and Father of the ancient Historians being long after this time And yet it is observed that there are some intimations of these things left though mixed with fables as many true Histories were as what the Poets fabled of Iupiter's making the Night twice as long as it should have been that he might enjoy Alâ—…mena longer Whether the Sun or Shadow went backward suddenly or leisurely and in the same time in which it had gone down is a question of no great moment the Miracle being evident either way by which it had gone down in the ‡ Heb. degrees dial of Ahaz u Which Ahaz had made in the Kings Palace This Dial he mentions because the truth of the Miracle might be best and soonest discovered there this Dial possibly being visible out of the Kings Chamber or at least beingnear to it and the Degrees be ing most distinct and conspicuous in this Dial but the same thing was discerned by all other Dials 12 ¶ * Isa. 39. â—… At that time Berodach baladan x Called Berodach-baladan Isa. 39. 1. whose name Iosephus found in that famous Chaldaean Historian Berosus He seems to have been the King of Assyria's Vice-Roy in Babylon and upon that terrible slaughter of 185 thousand in the Assyrian Host and the death of Sennacherib and the differences among his Sons to have usurped an absolute Sovereignty over Babylon and either himself or his Son destroyed the Assyrian Monarchy and translated the Empire to Babylon the son of Baladan king of Babylon sent letters and a present unto Hezekiah y Partly for the reasons mentioned 2 Chron. 32. 31. and partly to assure himself of the Friendship and assistance of Hezekiah against the Assyrians their common and as yet powerful Enemy for he had heard that Hezekiah had been sick 13 And Hezekiah hearkned unto them z i. e. Granted their desires of a League and Amity with them and shewed them all the house of his ‖ Or 〈◊〉 precious things the silver and the gold and the spices and the precious ointment and all the house of his ‖ Or 〈◊〉 ‡ Heb. 〈◊〉 armour and all that was found in his treasures a For though his Countrey had lately been harassed by the Assyrians yet he had reserved all his Treasures and precious things which he and his Fathers had gathered in Ierusalem Besides he had considerable spoils out of the Assyrian Camp Also he had many Presents sent to him 2 Chr. 32. 23. which doubtless were things of considerable worth there was nothing in his house nor in all his dominion that Hezekiah shewed them not b Which he did through vain ostentation and pride of heart 2 Chron. 32. 25 26. being lifted up by the great Honour which God had done him in working such Glorious Miracles for his sake and by the great Respects and Presents rendred to him from divers Princes and People and now by this great Babylonian Monarch So hard a matter is it even for a good man to be high and humble 14 ¶ Then came Isaiah the prophet unto king Hezekiah and said unto him What said these men and from whence came they unto thee And Hezekiah said They are come from a far countrey c A vain-glorious expression intimating the great honour which he had from all parts both far and near even from Babylon d That great and potent Monarchy which he speaks to magnify his own honour and happiness 15 And he said What have they seen in thine house e He asketh not that he was ignorant of it but that from his Answer he might take the occasion of delivering Gods message to him and Hezekiah answered All the things that are in mine house have they seen there is nothing among my treasure that I have not shewed them 16 And Isaiah said unto Hezekiah Hear the word of the LORD 17 Behold the days come that all that is in thine house and that which thy fathers have laid up in store unto this day * Chap. 24. 13. 〈◊〉 25. 13. 〈◊〉 27. 22. shall be carried into Babylon f This Judgment is denounced against him for his pride which God exceedingly abhors and for his ingratitude whereby he took that honour to himself which he should have given intirely to God and abused Gods Gifts and Favours to the gratification of his own Lusts Of both which see 2 Chron. 32. 25 26. and for his Carnal confidence in that League which he had now made with the King of Babylon by which it is probable he thought his Mountain to be so strong that it could not be removed nothing shall be left saith the LORD 18 And of thy sons that shall issue from thee which thou shalt beget g i. e. Of thy Grand-Children who are oft called sons shall they take away and they shall be eunuchs in the palaâ—… of the king of Babylon h They shall be Servants to that Heathen Monarch whereby both their Bodies will be subject to Slavery and the Lusts of their Lords and their Souls exposed to the peril of Idolatry and all sorts of Wickedness which must needs be very grievous to so good a Man as Hezekiah and was indeed a very sore Judgment Whereby God would teach the World the great evil of sin yea even of those sins which are generally esteemed but small and venial for such were those sins of Hezekiah noted upon v. 17. 19 Then said Hezekiah unto Isaiah Good is the word of the LORD i I heartily submit to this sentence as being both just because deserved and procured by mine and my Peoples sins and merciful because the punishment is less than I have deseved which thou hast spoken And he said ‖ Or Shall 〈◊〉 not be 〈◊〉 â—…nd 〈◊〉 c. Is
Shaul of Rehoboth by the river reigned in his stead 49 And when Shaul was dead Baal-hanan the son of Achbor reigned in his stead 50 And when Baal-hanan was dead ‖ Or 〈◊〉 Gen. 36. 〈◊〉 Hadad reigned in his stead and the name of his city was ‖ Or 〈◊〉 Gen. â—…6 〈◊〉 Paâ—… and his wives name was Mehetabel the daughter of Matred the daughter of Mezahab 51 Hadad died also And the * 〈…〉 Dukes of Edom were Duke Timna Duke Aliah Duke Jetheth 52 Duke Aholibamah Duke Elah Duke Pinon 53 Duke Kenaz Duke Teman Duke Mibzar 54 Duke Magdiel Duke Iram These are the Dukes of Edom. CHAP. II. 1 THese are the sons of ‖ 〈…〉 Israel * 〈…〉 Reuben Simeon Levi and Judah Issachar and Zebulun 2 Dan Joseph and Benjamin Naphtali Gad and Asher 3 The sons of * 〈…〉 Judah a Whom he puts first because the best part of the Right of the First-born to wit the Dominion was conferred upon him Gen. 49. 8. and because the Messiah was to come out of his Loyns Er and Onan and Shelah which three were born unto him of the daughter of * 〈…〉 Shua the Canaanitess And Er the first-born of Judah was evil in the sight of the LORD and he slew him 4 And * 〈…〉 Tamar his daughter in law bare him Pharez and Zerah All the sons of Judah were five 5 The Sons of * 〈…〉 Pharez Hezron and Hamul 6 And the Sons of Zerah ‖ 〈…〉 Zimri * 〈…〉 and Ethan and Heman and Calcol and ‖ 〈…〉 Dara b If these be the same who are mentioned as the Sons of Machol 1 King â—…4 31. Either the same Man had two Names Zerah and Machol as was usual among the Hebrews Or one of these was their immediate Father and the other their Grandfather five of them in all 7 And the sons of Carmi c Who is here mentioned because he was the Son of Zimri who is also called Zabdi Ios. 7. 1. ‖ 〈…〉 Achar d Called Achan Ios. 7. 1. and here Achar with a little variation for greater significancy For Achar signifies a Troubler the troubler of Israel who transgressed in the thing * 〈…〉 accursed 8 And the sons of Ethan Azariah 9 The sons also of Hezron that were born unto him Jerahmeel and ‖ 〈…〉 Ram and ‖ 〈…〉 Chelubai 10 And Ram * 〈…〉 begat Amminadab and Amminadab begat Nahshon prince of the children of Judah 11 And Nahshon begat Salma and Salma begat Boaz 12 And Boaz begat Obed and Obed begat Jesse 13 * 〈…〉 And Jesse begat his first-born Eliab e Called also Elihu 1 Chron. 27. 18. unless that was another person and the word Brother be taken more largely for a Kinsman as it is frequently used and Abinadab the second and ‖ 〈…〉 Shimma the third 14 Nethaneel the fourth Raddai the fifth 15 Ozem the sixth David the seventh f For though he had eight Sons 1 Sam. 16. 10. one of them either died presently after that time or is neglected for some reason now unknown as others are See the Notes on Mat. 1. 8 9. 16 Whose sisters were Zerujah and Abigail And * 〈…〉 the sons of Zerujah Abishai and Joab and Asahel three 17 And Abigail bare Amasa and the father of Amasa was Jether the Ishmeelite g By Birth or Habitation but by Profession an Israelite 2 Sam. 17. 25. where see my Notes 18 And Caleb the son of Hezron h Not that Caleb Numb 13. 6. for he was the Son of Iephunâ—… of whom he speaks Ch. 4. 15. but another Caleb †begat children Heb. gâ—…t wâ—…th 〈◊〉 〈◊〉 of Azubah his wife and of Jerioth her sons i i. e. The Sons either 1. of Ierioth she being last mentioned Or rather 2. of Azubah who is by way of distinction called his Wife when 〈◊〉 probably was onely his Concubine and as it may seem 〈◊〉 And therefore upon Azubah's death he married another Wife v. 19. And those other Sons of this Caleb mentioned below v. â—…2 are his Sons by some other Wife distinct from all these are these Jesher and Shobab and Ardon 19 And when Azubah was dead Caleb took unto him Ephrath which bare him Hur. 20 And Hur begat Uri and Uri begat * Exod. 31. â—… Bezaleel 21 And afterward Hezron went in k i. e. Lay with her as that Phrase is commonly used as Gen. 4. 〈◊〉 6. 4. to the daughter of * 〈…〉 Machir the father of Gilead l Of a Man so called Or if Gilead be the Name of that known Country Father is put for Head or Governour as it is used 1 Sam. 24. 11. 2 King 5. 13. 16. 7. Isa. 22. 21. Or for Protectour or Curatour as Father is used Iob 29. 16. Ier. 2. 2â—… 〈◊〉 â—… 3. This Man being a Man of noted Valour and the Great Champion in those Parts whom he †married m Heb. And he took her to wit to Wife Or After he had taken her For so the Particle vau is used as hath been formerly noted when he was n Heb. And he was to wit when he went in unto her Or when he married her threescore years old and she bare him Segub 22 And Segub begat Jair who had three and twenty cities in the land of Gilead o Which he had though he was of the Tribe of Iudah as 〈◊〉 we see because he married a Daughter of Manasseh Num. â—…6 29. whence he is called a Son of Manasseh Numb 32. 41. Deut. â—… 14. And because being a Man of great Courage he joyned himself 〈◊〉 that half Tribe in subduing Gilead wherein he acted so Valâ—…ntly and Successfully that he had 23 Cities or great Towns given to him to possess or dispose off or rather to Rule over them 〈◊〉 have some Advantage from them As a King is said to have his Kingdom although he hath not the propriety of all the Lands and Houses in it 23 * 〈…〉 And he took p Or For he had taken So this is the Reason why he had so great a Territory and Jurisdiction given to him Geshur and Aram q Two Cities or great Towns so called with the towns of Jair r i. e. With those 23. Cities which he is 〈◊〉 to have v. 22. from them s i. e. From the former Inhabitants which is easily understood with Kenath t Which was taken by Nobah one of Iairs Commanders sent by him to take it as may be gathered from 〈◊〉 32. 41 42. and the towns thereof even threescore cities all these belonged to the sons of Machir u Partly to his own Sons and partly to his Son-in-law Iair who by reason of that dear Affection which was 〈◊〉 them and his forsaking his own Tribe and Kindred to 〈◊〉 for them and to dwell with them is here reckoned as his own Son the
the son of Ur 36 Hepher the Mecherathite Ahijah the Pelonite 37 Hezro the Carmelite Naarai the son of Ezbai 38 Joel the brother of Nathan h Mibhar ‖ Or the 〈◊〉 the son of Haggeri q Either 1. the same who is called Iaal the son of Nathan of Zobah being possibly his brother by Birth and Nature and called his Son by adoption or right of succession to his Estate or called his brother at large for his near Kinsman and his son for his Nepheâ—… Or 2. Another who upon the death of the former was put in his stead 39 Zelek the Ammonite Naharai the Berothite the armour-bearer of Joab the son of Zerujah 40 Ira the Ithrite Gareb the Ithrite 41 Uriah the Hittite r The last of that Catalogue in 2 Sam. 23. 39. But here some others are added to the Number because though they were not of the Thirty yet they were Men of great Valour and Renown amongst Davids Commanders Zabad the son of Ahlai 42 Adina the son of Shiza the Reubenite a captain of the Reubenites and thirty s Thirty Captains who were under him as their Colonel with him 43 Hanan the son of Maacah and Joshaphat the Mithnite 44 Uzziah the Ashterathite Shama and Jehiel the sons of Hothan the Aroerite t So called possibly because his Station and Quarters were upon the River Aroer beyond Iordan being placed there for the Defence of those Parts 45 Jediael the ‖ 〈…〉 son of Shimri and Joha his brother the Tirzite 46 Eliel the Mahavite and Jerimai and Joshaviah the sons of Elnaam and Ithmah the Moabite u So called either because he was by Birth a Moabite though now proselyted to the True Religion or from some Eminent Service done by him against the Moabites as among the Romans Scipio was called Aâ—…atick and African because of his great Atchievements and Victories over those Parts and People 47 Eliel and Obed and Jaasiel the Mesobaite CHAP. XII 1 NOw * 1 Sam 27. 2 these are they that came to David to Ziklag †Heb. being shut up while he yet kept himself close a Or was shut up or shut out from his own Land and People for he speaks not of that time when he was shut up and hid himself in Caves in the Land of Iudah but when he was at Ziklag because of Saul the son of Kish and they were among the mighty men helpers of the war 2 They were armed with bows and could use both the right hand and the left b With like nimbleness and certainty Compare Iudge 3. 15. 20. 16. in hurling stones and shooting arrows out of a bow even of Sauls brethren of Benjamin c i. e. Of Sauls own Tribe who were moved hereunto by Gods Spirit and by the Conscience of their Duty to David to whom God had given the Crown in reversion and by their Observation of Gods departure from Saul and of his special presence with David and his gracious providence for him 3 The chief was Ahiezer then Joash the sons of ‖ Or Hasmaah Shemaah the Gibeathite and Jeziel and Pelet the sons of Azmaveth and Berachah and Jehu the Antothite 4 And Ismajah the Gibeonite a mighty man among the thirty and over the thirty d i. e. Who came attended with 30 valiant Benjamites and was their Leader and Commander and Jeremlah and Jahaziel and Johanan and Josabad the Gederathite 5 Eluzai and Jerimoth and Bealiah and Shemariah and Shephatiah the Haruphite 6 Elkanah and Jesiah and Azareel and Joezer and Jashobeam the Korhites 7 And Joelah and Zebadiah the sons of Jeroham of Gedor 8 And of the Gadite there separated themselves e From Saul to whom they had hitherto adhered and from their Brethren of their own Tribe who yet maintained Sauls cause and from their Families and the places where they lived from whom they went to David unto David into the hold to the wilderness f Or into the hold of the wilderness i. e. Either to the Cave of Adullam or Engedi or rather to Ziklag as appears from v. 1. which was in the Wilderness of Iudah which is here called the hold or the fortress which name is also given to the City of David 1 Chron. 11. 7. the Hebrew word being the same both here and there men of might and men †Heb. of the host of war fit for the battel that could handle shield and buckler whose faces were like the faces of lions g Who were full of Courage and by the Majesty and Fierceness of their Countenances terrified their Adversaries and were †Heb. as the roes upon the mountains to make hast as swift as the roes upon the mountains h As their very Looks daunted their Enemies and put them to flight so they could easily pursue and overtake and destroy them in their Flight 9 Ezer the first Obadiah the second Eliab the third 10 Mishmannah the fourth Jeremiah the fifth 11 Attai the sixth Eliel the seventh 12 Johanan the eighth Elzabud the ninth 13 Jeremiah the tenth Machbanai the eleventh 14 These were the sons of Gad captains of the host ‖ one of the least was over an hundred and †Heb. Or one that was least could resist an hundred and the greatest a thousand the greatest over a thousand i Not that they brought now so many men with them but either 1. they had hitherto been Captains or Colonels under Saul or in the established Militia or Bands of their Tribe Or 2. they were so afterwards under David who for their Valour and Fidelity thus advanced them 15 These are they that went over Jordan k To wit in Saul time when it seems the Enemies of the Israelites had made an Inâ—…oad and done some Mischiefs to the Israelites beyond Iordan to whose Help these then came in the first month when it had †Heb filled oâ—… overflown all his banks l As it commonly did about that time See Ios. 3. 15. 4. 18. Ier. 49. 19. This is noted either as a Description of the Time when this was done it being usual with Historians to note the Circumstances of great Actions or as an Aggravation of the Fact And possibly these being Men of great Nimbleness and Dexterity did swim over Iordan through their ardent Desire to help their Brethren and to fight with their Enemies and they put to flight all them of the vallies m i. e. The People that lived in the Valleys or Deserts beyond Iordan who as it seems when Saul was engaged against the Philistins took that Advantage to fall upon the Israelites beyond Iordan both toward the east and toward the west n Either 1. the People that lived more Eastward and remote from Iordan and those who lived more Westward or nearer to it Or 2. they made them fly several ways some Eastward some Westward as they saw the way open for them See Deut.
lest the Angel in the mean time should destroy Ierusalem for the prevention whereof he thought it most proper to continue to worship God in that place which he had consecrated by his special Presence and gracious Acceptance CHAP. XXII 1 TThen David said a Partly by his Observation of this gracious and glorious Appearance of God and his Command to erect an Altar and his Acceptance of a Sacrifice offered in this place and partly by the Instinct and Direction of Gods Spirit by which as he is said to have had the pattern of the house porch altar c. 1 Chron. 28. 11 12 19. so doubtless he was also instructed as to the place where the House should be built * Deut. 12. 5. 2 Sam. 24. 18. This is the house of the LORD God b This is the place appointed by God for the building of his Temple and Altar and this is the altar of burnt-offering for Israel 2 And David commanded to gather together the strangers that were in the land of Israel c The same persons whom Solomon afterwards employed in the same Work of which see 1 King 5. 15. compared with 1 King 9. 20 21. and he set masons to hew wrought stones d Wherein he could not do much being prevented by death but Solomon carried on and perfected what David had begun to build the house of God 3 And David prepared iron in abundance for the nails for the doors of the gates and for the joynings e To be used together with melted Lead for the joyning of thâ—…se great and square Stones together and brass in abundance without weight 4 Also cedar-trees in abundance for the Zidonians and they of Tyre brought much cedar-wood to David 5 And David said f Within himself or in his own thoughts * Ca. 2â—… 1. Solomon my son is young and tender g And therefore through youthful Vanity and Folly and Unsettledness may not use that Care and Consideration and Diligence in making such Provisions as this great Work requires Of Solomons â—…ge see 1 King 3. 7. and the house that is to be built for the LORD must be exceeding magnifical of fame and of glory throughout all countries I will therefore now make preparation for it So David prepared abundantly before his death 6 Then he called for Solomon his son and charged him to build an house for the LORD God of Israel 7 And David said to Solomon My son as for me * â—… Sam. 〈◊〉 it was in my mind to build an house * 〈◊〉 12â—… â—… 11. unto the name of the LORD my God 8 But the word of the LORD came to me saying * Ch 〈◊〉 1 King 5. â—… Thou hast shed blood abundantly and hast made great wars thou shalt not build an house unto my name because thou hast shed much blood upon the earth h Not that Wars either now are or then were simply Unlawful or that David sinned in shedding the Blood of War for it is manifest that Davids Wars were undertaken by Gods Command or with his Leave and were attended with his Blessing but partly because Davids Military Employments did for a good while fill his Head and Hands and gave him no leisure for Temple Work and principally for mystical Sgnification to teach us that the Church whereof the Temple was a manifest and illustrious Type should be built by Christ the Prince of Peace Isa. 9. 6. and that it should be gathered and built up not by might or power or by force of Arms but by Gods Spirit Zech. 4. 6. and by the preaching of the Gospel of Peace in my sight i Which I have taken particular notice of And this expression may possibly be added in reference to Uriah and the rest of the Israelites who were slain at the Siege of Rabbah by Davids contrivance which peradventure David had in his Eye Psal. 51. 4. where David confessing this Sin useth this very Expression I have done this evil in thy sight 9 Behold a son shall be born to thee who shall be a man of rest and I will give him rest from all his enemies round about for his name shall be ‖ 〈◊〉 〈◊〉 〈◊〉 Solomon and I will give peace and quietness unto Israel in his days 10 * 2 Sam. 〈◊〉 1 Kiâ—… â—… â—… Ch. 1â—… 〈◊〉 He shall build an house for my name and he shall be my son and I will be his father and I will establish the throne of his kingdom over Israel for ever k Of this see my Notes on 2 Sam. 7. 13. 11 Now my son the LORD be with thee and prosper thou l Go on prosperously in carrying on this Work Or the Lord give thee that Rest and Prosperity which is necessary for it and build the house of the LORD thy God as he hath said of thee 12 Onely the LORD give thee wisdom and understanding and give thee charge concerning Israel m i. e Give thee Instructions or Direction rightly to manage and rule his People Israel Or and set thee over Israel as the Syriack renders it whom the Arabick follows Or when as the Hebrew vaâ—… is oft used he shall set thee over Israel i. e. when thou shalt be King for then Solomon would need this Wisdom for which therefore he prayeth 1 King 3. 9. that thou mayest keep the Law of the LORD thy God 13 Then shalt thou prosper if thou takest heed to fulfill the statutes and judgments which the LORD charged Moses with concerning Israel Be strong and of good courage dread not nor be dismayed 14 Now behold ‖ Or iâ—… my poâ—… in my trouble n This he alledgeth as a Reason why he could do no more because of the many Troubles and Wars both Foraign and Civil whereby much of his Treasures was exhausted I have prepared for the house of the LORD an hundred thousand talents of gold o A Talent of Gold in the first constitution was 3000 Shekels as may be gathered from Exod. 38. 24 25 26. and so this amounts to a very vast Sum yet not Impossible for David to get considering how many and great Conquests he made and what vast Spoils and Presents he got and that he endeavoured by all just and honourable ways to get as much as he could not out of Covetousness or for his own Ends 〈◊〉 meerly out of Zeal for Gods House And whereas some object that this quantity of Gold and Silver was sufficient though the whole Fabrick of the Temple had consisted of Massy Gold and Silver it is to be considered that all this Treasure was not spent upon the Materials of the Temple but a very great part of it upon the Workmen which were nigh 200000 whereof a great number were Officers which being employed for so long time together would exhaust a considerable part of it and what was not employed in the building of the Temple was laid up in the
Worship of God and in Obedience to their King chief fathers whom king David made rulers over the Reubenite the Gadite and the half-tribe of Manasseh for every matter pertaining to God and †Heb. 〈◊〉 2 Chr. 1â—… 〈◊〉 affairs of the king CHAP. XXVII 1 NOw the children of Israel after their number to wit the chief fathers and captains of thousands and hundreds and their officers a The standing Force or Militia of Israel as it was settled under their several Officers as it here follows that served the king in any matter of the courses b i. e. In all the business wherein the King had occasion for these Persons who were to attend upon him or his Commands by Courses or by Turns Or according to all the order or state of the Divisions or about the Companies or Courses into which they were distributed which came in and went out c i. e. Executed their Office which is commonly signified by this Phrase as Numb 27. 17. and elsewhere month by month d Who were to be Armed and Mustered and to wait upon the King either at Jerusalem on in other places as the King should see fit By this Order near 300000 of his People were instructed and exercised in the use of the Arms and fitted for the Defence of their King and Kingdom when it should be needful and in the mean time sufficient Provision was made against any sudden Tumults or Irruptions of Enemies And this monthly Course was contrived that the Burden of it might be easie and equally distributed 〈◊〉 the People throughout all the months of the year of every course were twenty and four thousand 2 Over the first course for the first month was Jashobeam e Of whom see 2 Sam. 23. 8. and 1 Chron. 11. 11. the son of Zabdiel and in his course were twenty and four thousand 3 Of the children of Perez f Or of Pharez of the Posterity of Iudah Gen. 46. 12. This seems to be understood of Iashobeam and to be mentioned as a reason why he was the Chief c. and the verse may be rendred thus He was which is easily understood out of the foregoing words of the children of Perez and consequently of the Tribe of Iudah to which the Pre-eminence belonged and of which Iudah was and he was or therefore he was the Chief to wit in Dignity and Precedency though not in Power and Authority for these captains were equal in Power and Ioah was their General of all the Captains of Host whose several Names here follow and was for the first month Therefore he was first in Order and was Captain for the first month was the chief of all the captains of the host for the first month 4 And over the course of the second month was ‖ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 23. 9. Dodai an Ahohite and of his course was Mikloth also the ruler g Who was either 1. the Captain of this Course after the death of this Dodai as Zebadiah was after Asahel v. 7. But the differing Phrase there and here sufficiently intimates that the same thing is not meant in both Places Or 2. his Lieutenant or Deputy in case of his necessary Absence But why should such an one be named here and not in the rest of the Courses Or rather 3. one of the Officers of his Course who seems here particularly to be named as a person then of great Note and Eminency in his course likewise were twenty and four thousand 5 The third captain of the host for the third month was Benajah the son of Jehojada a ‖ 〈◊〉 principal 〈◊〉 chief priest h Or the chief Priest Or rather a chief Prince as this Hebrew Word is oft used as Gen. 41. 45. 47. 22. 2 Sam. 8. 18. 20. 26. 1 King 4. 5. 2 King 10. 11. and elsewhere Probably he was not onely a Captain of this Course but a great Officer in the Court and State For although the Priests might take up Arms in some special Cases yet it is not likely that such were constant Officers in the Kings Army especially seeing the rest of the Captains here named were of other Tribes Besides neither Benajah nor Jehojadah was High-Priest at that time but Zadok or Abiathar and before them Abimelech in whom the Priesthood had been for a long time together even in the days of Samuel and Sâ—…ul and David and Solomon and in his course were twenty and four thousand 6 This is that Benajah who was * 〈◊〉 23. 20 â—…3 〈◊〉 12. 22. mighty among the thirty and above the thirty and in his course was Ammizabad his son i Who seems to have been his Fathers Lieutenant because his Father was Captain of the Kings Guards 2 Sam. 8. 18. and therefore needed a Deputy in the one or in the other place 7 The fourth captain for the fourth month was * 〈◊〉 23. 24. 〈◊〉 26. Asahel the brother of Joab k By which it seems the Foundation of this Project was laid whilst David was in Hebron during which time Asahel was slain and Davids Forces were then divided into 24 Courses under 24 Chief Commanders whereof Asahel was one onely it is probable that the number of their Forces was much less than that which is here mentioned But when David was fully settled in his whole Kingdom the design was perfected and the numbers of their Souldiers increased to this Number and Zebadiah his son after him l i. e. After his death of which see 2 Sam. 2. 23. and in his m Not Asahels for in his time they were not so numerous but Zebadiahs his Son course were twenty and four thousand 8 The fifth captain for the fifth month was Shamhuth n Supposed to be the same called 〈◊〉 2 Sam. 23. 11. and Shaâ—…moth 1 Chron. 11. 27. the 〈◊〉 and in his course were twenty and four thousand 9 The sixth Captain for the sixth month was * Ch. 11. 28 Ira the son of Ikkesh the Tekoite and in his course were twenty and four thousand 10 The seventh captain for the seventh month was Helez the Pelonite o So called also 1 Chron. 11. 27. and the Paltite 2 Sam. 23. 26. of the children of Ephraim and in his course were twenty and four thousand 11 The eighth captain for the eighth month was * 2 Sam. 21. 18. Sibbecai the Hushathite of the Zarhites p Of the Family of the Zarhites and in his course were twenty and four thousand 12 The ninth captain for the ninth month was Abiezer the Anetothite of the Benjamites and in his course were twenty and four thousand 13 The tenth captain for the tenth month was Maharai the Netophathite of the Zarhites and in his course were twenty and four thousand 14 The eleventh captain for the eleventh month was Benajah the Pirathonite of the children of Ephraim and in his course were twenty and four thousand 15 The twelfth
captain for the twelfth month was ‖ Or Heled Ch. 11. 30. Heldai the Netophathite of Othniel and in his course were twenty and four thousand 16 Furthermore over the children of Israel q i. e. These were the Princes of the Tribes as they are called below v. 22. who were the most ancient and constant Rulers of the Tribes at all times whether of War or Peace who seem to have had a Superiour Power to these 24 Captains and therefore are named before them ch 28. 1. being probably the Kings Chief Counsellours and Assistants in the great Affairs of his Kingdom the ruler of the Reubenites was Eliezer the son of Zichri of the Simeonites Shephatiah the son of Maacha 17 Of the Levites * Ch. 26. 30. Hashabiah the son of Kemuel †Heb. Aaron of the Aaronites Zadok 18 Of Judah Elihu r Called also Eliaâ—… 1 Sam. 16. 6. one of the brethren of David of Issachar Omri the son of Michael 19 Of Zebulun Ishmajah the son of Obadiah of Naphtali Jerimoth the son of Azriel 20 Of the children of Ephraim Hashea the son of Azaziah of the half-tribe of Manasseh Joel the son of Pedajah 21 Of the half tribe of Manasseh in Gilead Iddo the son of Zechariah of Benjamin Jaâ—…siel the son of Abner 22 Of Dan Azareel the son of Jeroham These were the princes of the Tribes s Of the most of the Tribes not of all for Gâ—…d is omitted probably because that Tribe was joyned with tho Reubenites under one Prince and Asher for some such reason or for some other Causes now unknown and not worth our Enquiry of Israel 23 But David took not the number of them from twenty years old and under t The meaning is David when he desired to number the people he designed to number onely those who were from twâ—…nty years old and upward or which is the same thing thosâ—… that drew sword 1 Chron. 21. 5. and not those who were from 20 years old and under because * Gen. 15. 5. the LORD had said he would increase Israel like to the stars of the heavens u And therefore to number them all both above and under twenty years old had been both an infinite trouble and a tempting of God or a questioning of the Truth of his Promises And possibly this Circumstance might in part deceive or quiet Davidâ—… Conscience that his desire of knowing the number of his People did not proceed from distrust of Gods Promise or Providence but from a prudent Care to know the true State and Strength of his Kingdom 24 Joab the son of Zerujah began to number x To wit All from 20 years old and upward as David commanded him but he finished not y For Levi and Benjamin he counted not 1 Chron. 21. 6. because * 2 Sam. 24. 15. Ch. 21. â—… there fell wrath for it against Israel z Whilst he was doing the Work which was one reason which made him to cease Heb. And there fell c. Though David numbred them with Caution and Limitation as was noted before yet this did not hinder Gods Wrath from falling upon Israel for this Sin neither †Heb. asâ—…ended was the number put in the account of the chronicles of king David a The sence is either 1. That the full number was not registred because Levi and Benjamin were not counted by Joab Or rather 2. That David being sensible of and smarting for his Sin would not have the number brought in by Joab to him put into the publick Register though God would have it recorded in Scripture for the instruction of succeeding Ages For he speaks not here of the Account given in to the King which was done and was Joabs Act but of the putting of the Account into the publick Records which was not done and which could not be done but by Davids Command or Permission 25 And over the kings treasures b Of Gold or Silver or other things of great price which for greater security were kept in Jerusalem and in the Kings Palace and thither the Tribute-money also was sent and committed to his Care was Azmaveth the son of Adiel and over the storehouses c Of the Fruits of the Earth or that share of them which belonged to the King which were laid up in the Fields or Cities or Villages or Castles as there was conveniency and occasion in the fields in the cities and in the villages and in the castles was Jehonathan the son of Uzziah 26 And over them that did the work of the field d Over the Kings Husbandry for tillage of the ground was Ezri the son of Chelub 27 And over the vineyards e i. e. Over the Workmen and Labourers in the Vineyards as the next Officer is over the Fruit of the Vineyards In like manner one man was over the Labourers in the Fields v. 26. and another over the Fruits of the Fields put into Stores after the manner v 25. was Shimei the Ramathite †Heb. over that which was of the Vineyards over the increase of the vineyards for the wine-cellars was Zabdi the Shiphmite 28 And over the olive-trees and the sycamore-trees that were in the low plains was Baal-hanan the Gederite and over the cellars of oil was Joash 29 And over the herds that fed in Sharon f A place Famous for its Fruitfulness See Isa. 33. 9. 35. 2. was Shitrai the Sharonite and over the herds that were in the valleys was Shaphat the son of Adlai 30 Over the camels also was Obil the Ishmeelite g So called either because he was born of that People or had lived among them or from some notable Exploit which he did against them and over the asses was Jehdeja the Meronothite 31 And over the flocks was Jaziz the Hagerite All these were the rulers of the substance which was king Davids 32 Also Jonathan Davids uncle was a counseller a wise man and a ‖ Or Secretary scribe h Either one learned in the Laws of God which were also the Laws of the Land by which all their Counsels were to be ruled Or the Kings Secretary and Jehiel the ‖ Or Hachmoniâ—…e son of Hachmoni was with the kings sons i As their Tutor or Governour 33 And * 2 Sam â—…5 12. Ahithophel was the kings counseller k The Person whose Counsel in matters of State the King most prized and followed and * 2 Sam 〈◊〉 Hushai the Archite was the kings companion l Or his Friend as he is called a Sam. 15. 37. The Person whom he most trusted with all his Secrets and whose Conversation was most pleasant and acceptable to him 34 And after Ahithophel m i. e. After his death these were his Chief Counsellers was Jâ—…hojada the son of Benajah and Abiathar and the general of the kings army was * Ch. 11 â—… Joab CHAP.
very People will prove degenerate 19 And give unto Solomon my son a perfect heart to keep thy commandments thy testimonies and thy statutes and to do all these things and to build the palace for the which I have made provision t By purchasing the Place 1 Chron. 21. and providing for the Expences of the Work 20 And David said to all the congregation Now bless the LORD your God And all the congregation blessed the LORD God of their fathers and bowed down their heads and worshipped the LORD and the king u The Lord with Religious and the King with Civil Worship as it is evident 21 And they sacrificed sacrifices unto the LORD x Before the Ark which was there and offered burnt-offerings unto the LORD on the morrow after that day even a thousand bullocks a thousand rams and a thousand lambs with their drink-offerings and sacrifices in abundance for all Israel y Either 1. on the behalf of all Israel to praise God in their Names to procure Gods Presence and Blessing for them all Or 2. so many that the Feasts which after the manner were made of the remainders of the Sacrifices were abundantly sufficient for all the Israelites which were then present and desired to partake of them or for all the Governours of Israel there assembled who may well pasâ—… under the name of all Israel because they represented them all 22 And did eat and drink before the LORD z i. e. Before the Ark in Courts or Places as near to it as they conveniently could Or as in Gods Presence in a Solemn and Religious manner praising God for this great Mercy and begging his Blessing upon this great Affair on that day with great gladness and they made Solomon the son of David king the second time a This is called the second time in reference to the first time which was either 1. when he was made King during Adonijahs Conspiracy of which see 1 King 1. 34 c. And so this was done after Davids death and not upon that day when this Feasting and Solemnity lasted as the words at first view seem to insinuate this being related in the same verse and immediately after the Relation of the Feast But there are Examples of things done at distant times put together in one verse as Act 7. 15. So Iacob went down into Egypt and died he and our Fathers i. e first he and afterward our Fathers So here They did eat on that day with great gladness and afterward they made Solomon king the second time And this Opinion seems to be confirmed by the following Passages in which it is related that at this same time they anointed Zadok to be Priest and that Solomon was King instead of David and that all Israel and all Davids sons submitted to him All which was not done till after Davids death as may be gathered by comparing this with 1 King 1. 2. or 2. in 1 Chron. 23. 1. where it is said that David made Solomon his Son King over Israel i. e. he declared him his Successor And so this second time was during Davids Life And what David had more privately declared ch 23. he now more solemnly owns in this great and general Assembly in which by Davids Order and the Consent of all that Assembly Solomon was anointed King i. e. to be King after his Fathers death And this Opinion the Text seems most to favour For it is said And they made Solomon King c. they who That must be fetched out of the foregoing Words and Verses they who did eat and drink before the Lord on that day with great gladness as it is here said and then immediately it follows and that with a copulative conjunction and they made Solomon King c. which without violence cannot be pulled away from the foregoing Words And therefore they must be David and all the Congregation who were then present v. 20. of whom it is said they sacrificed c. v. 21. and they did eat c. and they made Solomon c. The great Objection against this Opinion is that they anointed Zadok to be Priest at this time which was not done till after Davids death for till then Abiathar â—…s not thrust out from being Priest c. 1 King 2. 26 27. This indeed is a difficulty but not insoluble It must be remembred that the High-priest had his Vicegerent who might officiate in his stead when he was hindred by Sickness or other indispensable Occasion and that there seems to be something more than ordinary in Zadoks case for although Abiathar was properly the Highpriest yet Zadok seems after a sort to be joyned in Commission with him as we see 2 Sam. 15. 29. 19. 11. and it is expresly said Zadok and Abiathar were Priests 2 Sam. 20. 25. and 1 King 4. 4. And it may be further considered that this anointing of Zadok might be occasioned by some miscarriage of Abiathar not recorded in Scripture Possibly he was unsatisfied with this Design of translating the Crown to Solomon and did now secretly favour Adoniâ—…ahs Person and Right which afterward he did more openly defend Which being known to David by information might induce him and the Princes who favoured Solomon to take this course Which they might the more willingly do in consideration of that Divine Threatning 1 Sam. 2. 31 c. of translating the Priesthood from Ithamars and Elis House of which Abiathar was to Eleazars Line to which it had been promised to perpetuity Numb 25. 13. of which Line Zadok was And they might judge this a sit Season or might be directed by God at this time to execute that Threatning to the one and promise to the other Family And yet this Action of theirs in anointing Zadok did not as I suppose actually constitute him High-priest but onely settled the Reversion of it upon him and his Line after Abiathars death Even as Davids making Solomon king ch 23. 1. and their anointing Solomon to be the chief Governour here did not put him into actual Possession of the Kingdom but onely gave him a Right to it in Reversion after the present Kings death as Samuels anointing of David 1 Sam. 16. had done to David before him Hence notwithstanding this Anointing Abiathar continued to exercise his Office till Solomon thrust him out 1 King 2. 27 and even after he was removed from the Execution of his Office yet he was reputed the Priest till he died being so called 1 King 4. 4. And this I hope may in some sort resolve that difficulty For the other Arguments they seem not considerable For as for what follows v. 23 24 25. Then Solomon sat on the Throne c. that indeed seems to belong to the time after Davids death being sufficiently â—…eparated from this 22d verse and not so knit to the foregoing Words as those words and they made Solomon King c. are And for the particle then that is
in 2 King 8. 26. and here of the Kâ—… to which he belonged Ans. 2. Some acknowledge an 〈◊〉 in the Transcribers of the present Hebrew Copies in which Language the numâ—…l Letters for 22 and 42 are so like that they might easily be mistaken For that it was read 22 here as it is in the Book of Kings in other Hebrew Copies they gather from hence that it is at this day so read in divers ancient Greek Copies as also in those two Ancient Translations the Syriack and the Arabick and particularly in that Famous and most Ancient Copy of the Syriack which was used by the Church of Antioch in the Primitive Times and to this day is kept in the Church of Antioch from which that most Reverend Learned Pious and Publick-spiâ—…ted Archbishop Usher did at his own great Charge get another Copy transcribed in which he hath published to all the World that he found it here written Twenty and two years old c. Nor doth this overthrow the Authority of the Sacred Text as Infidels would have it partly because it is onely an Historical Passage of no Importance to the Substantial Doctrines of Faith and a good Life and partly because the Question here is not whether this Text be true but which is the true Reading of the Text whether that of the generality of present Copies or that which was used in the Ancient Copies which the Ancient and Venerable Translators above mentioned did follow For it seems unreasonable and uncharitable to think that all of them would have conspired to have changed the Text and put in twenty and two for forty and two if they had so read it in their Hebrew Copies Nor can this open any great Door to those innumerable Changes which some have boldly and rashly made in the Hebrew Text without any such pretence of Authority as there is for this which as they are affirmed without reason or authority or necessity so they may as easily be rejected If all this will not satisfie our present Infidels I desire them onely to consider what hath been hinted before upon such Occasions that many Difficulties which did seem unanswerable being now fully cleared by later Writers it is but reasonable to think that this may be so in after times either by finding of some Hebrew Copies in which it may be Twenty and two years c. or by some other way and he reigned one year in Jerusalem his mothers name also was * Chr. 2â—… 2. Athaliah the daughter of Omri c i. e. Of Omri's Family Or of Ahab Omri's Son Grandchildren are oft called Sons and Daughters as Mat. 1. 1. Luk. 3. 26. 3 He also walked in the ways of the house of Ahab for his mother was his counseller d Being a Crafty and an Imperious Woman to do wickedly 4 Wherefore he did evil in the sight of the LORD like the house of Ahab for they were his counsellers after the death of his father e Who whilest he lived seduced his Son by his Counsel and Authority and made other Evil Counsellers then unnecessary to his destruction 5 He walked also after their counsel and went with Jehoram the son of Ahab king of Israel to war against Hazael f Following the Evil Example of Jehoshaphat therein ch 18. though he would not follow him in what was good But of this and the following verses see 2 King 8. 28 29. 9. 21 27. king of Syria at Ramoth-gilead and the Syrians smote Joram 6 And he returned to be healed in Jezreel because of the wounds †Heb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which were given him at Ramah when he sought with Hazael king of Syria And ‖ Otherwise called 〈◊〉 Ch. 2â—… 1. 2. 〈◊〉 Ch. 2â—… â—… Azariah the son of Jehoram king of Judah went down to see Jehoram the son of Ahab at Jezreel because he was sick 7 And the †Heb. â—…ing 〈◊〉 destruction of Ahaziah * Iuâ—…g 14. 4. was of God g By his Providence so disposing Occasions and Ahaziah's Inclinations that he should come at that season to receive his deserved Judgment by coming to Joram for when he was come he went out with Jehoram against Jehu the son of Nimshi whom the LORD had anointed * 2 Kin. 9. â—… to cut off the house of Ahab 8 And it came to pass that when Jehu was executing judgment upon the house of Ahab and * 2 Kin. 10. 〈◊〉 found the princes of Judah and the sons of the brethren h Either properly so called Or the Sons of his Cousins or near Kinsmen who are oft called Brethren for his Brethren were slain v. 1. of Ahaziah that ministred to Ahaziah he slew them i That came thither to wait upon their King Ahaziah as is here implyed and withal to visit Joram and his Children as is noted 2 King 10. 13. 9 * 2 Kin. 9. 27 And he sought Ahaziah k Who though wounded had made an escape 2 King 9. 27. and they caught him for he was hid in Samaria l Either 1. In the Kingdom of Samaria to wit in Megiddo Or 2. In the City of Samaria and so he fled first to Megiddo and not thinking himself safe there he fled to Samaria where he was taken and sent thence by Jehu's Order to Samaria where he received the Sentence of Death See more of this matter upon 2 King 9. 27. and brought him to Jehu and when they had slain him they buried him m They gave his Servants leave to carry him away to Jerusalem and bury him there 2 King 9. 28. Both God and Men are oft times said to do what they and others do by their permission when they could hinder them because said they he is the son of Jehoshaphat who sought the LORD with all his heart So the house of Ahaziah n i. e. His Posterity because they were young and feeble being ground between two Milstones the great and growing power of Jehu and the craft and tyranny of Athaliah had no power to keep still the kingdom 10 * â—… Kin. 11. 1. But when Athaliah the mother of Ahaziah o This and v. 11 12. are explained on 2 Kings 11. 1 2 3. saw that her son was dead she arose and destroyed all the seed royal of the house of Judah 11 But Jehoshabeath the daughter of the king took Joash the son of Ahaziah and stole him from among the kings sons that were slain and put him and his nurse in a bed-chamber So Jehoshabeath the daughter of king Jehoram the wise of Jehojada the priest for she was the sister of Ahaziah hid him from Athaliah so that she slew him not 12 And he was with them hid in the house of God six years and Athaliah reigned over the land CHAP. XXIII 1 AND * â—… Kin. 11. 4 〈◊〉 in the seventh year Jehojada strengthened himself and took the captains of hundreds a Not
silver and they offered burnt-offerings in the house of the LORD continually all the days of Jehojada 15 But Jehojada waxed old and was full of days when he died an hundred and thirty years old was he when he died 16 And they buried him in the city of David among the kings because he had done good in Israel m i. e. In Judah which was an eminent part of Israel and the onely part of it which owned God or was owned by God as his Israel to whom therefore he oft appropriates this name thereby signifying that the other Tribes were unworthy of that honourable title and had forfeited all their right in it to Judah 〈◊〉 on ch 21. 2. both towards God and towards his house 17 Now after the death of Jehojada came the princes of Judah and made obeisance to the King n In that posture presenting their requests to him that they might not be confined to unnecessary and troublesom journeys in coming to Jerusalem to worship but might have the liberty which their Fore-fathers enjoyed of worshipping God in the High-places Which liberty when once they had obtained they knew they could then worship Idols without observation or disturbance which was the thing at which they aimed And for the prevention of such abuses God obliged all to worship him in one place then the King hearkned unto them 18 And they left the house of the LORD God of their fathers and served groves and idols and wrath came upon Judah and Jerusalem for this their trespass o By Hazael King of Syria of which see 2 Kings 12. 17 18. 19 Yet he sent prophets to them to bring them again unto the LORD and they testified against them but they would not give ear 20 And the spirit of God †Heb. clothed 〈◊〉 Judg. 6. 34. came upon Zechariah the son of Jehojada the priest which stood above the people p In an higher place that his voice and message might be the better heard and said unto them Thus saith God Why transgress ye the commandments of the LORD that cannot prosper because ye have forsaken the LORD he hath also forsaken you 21 And they q i. e. The people to whom he preached who were easily corrupted by the examples of their Apostate King and Princes conspired against him and stoned him with stones at the commandment of the king in the court of the house of the LORD 22 Thus Joash the king remembred not the kindness which Jehojada his father had done to him but slew his son And when he died he said The LORD look upon it and require it r i. e. Make inquisition for my innocent blood Which he did not wish from any desire of private revenge with which so wise and good a man would never be willing to die but partly from a zeal to publick Justice and the punishment of such gross wickedness and partly to deter them if possible from compleating their murderous intentions But these words may as well be rendred indicatively as optatively The Lord will look upon it and require it i. e. He will examine this action and require satisfaction from you for it 23 And it came to pass †〈◊〉 in the 〈◊〉 of 〈◊〉 〈◊〉 at the end of the year s So soon did God hear the cry of this holy Prophets blood and revenge it that the host of Syria came up against him and they came to Judah and Jerusalem and destroyed all the princes of the people from among the people t That it might appear they were sent and directed by God to single out to destruction the first beginners and chief promoters of this general Apostacy and sent all the spoil of them unto the king of †〈◊〉 〈◊〉 iâ—… Damascus u To Hazael the king of that part of Syria called Syria Damascena from its capital City Damascus 24 For the army of the Syrians * 〈…〉 came with a small company of men and the LORD delivered a very great host into their hand because they had forsaken the LORD God of their fathers So they executed Judgment against Joash 25 And when they were departed from him for they lest him in great diseases his own servants conspired against him for the blood of the sons x i. e. Of Zachariah his son the plural number Sons put for the singular Son as it is frequently both in Scripture as Gen. 46. 7. 〈◊〉 26. 42. and in Cicero and other profane Authors Or he might kill other sons of Jehojadah with him either because they owned him in what he had said or lest they should revenge his death of Jehojada the priest and slew him on his bed and he died and they buried him in the city of David but they buried him not in the sepulchres of the kings 26 And these are they that conspired against him ‖ 〈◊〉 〈◊〉 〈◊〉 12. 21. Zabad the son of Shimeath an Ammonitess and Jehozabad the son of ‖ 〈…〉 Shimrith a Moabitess 27 Now concerning his sons and the greatness of the * burdens laid upon him y Either the severe prophecies against him which are oft called Burdens of which one instance is recorded and there might be others that are not recorded or the great Judgments of God upon him both by the Syrians v. 23 24. and by great disâ—…ses v. 25. and the †repairing 〈◊〉 12. 18. 〈◊〉 1â—… of the house of God behold they are 〈…〉 written in the ‖ story of the book of the kings And Amaziah his son reigned in his stead CHAP. XXV AMaziah * 〈…〉 was twenty and five years old a Of this Verse and v. 2 3 4. see the Notes on 2 King 14. â—… c. when he began to reign and he reigned twenty and nine years in Jerusalem and his mothers name was Jehoaddan of Jerusalem 2 And he did that which was right in the sight of the LORD but not with a perfect heart 3 Now it came to pass when the kingdom was †Heb. confirmed upon him established to him that he slew his servants that had killed the king his father 4 But he slew not their children but did as it is written in the law in the book of Moses where the LORD commanded saying * 〈◊〉 〈◊〉 â—…6 2 Kin. 14. â—… Jer. 31. â—…0 Ezek. 18. 20 The fathers shall not die for the children neither shall the children die for the fathers but every man shall die for his own sin 5 Moreover Amaziah gathered Judah together and made them captains over thousands and captains over hundreds according to the houses of their fathers throughout all Judah and Benjamin and he numbred them * Numb 1. 3 from twenty years old and above and found them three hundred thousand choice men able to go sorth to war that could handle spear and shield 6 He hired also an hundred thousand mighty men of valour out of Israel b Out of the
Kingdom of the Ten Tribes for an hundred talents of silver 7 But there came a man of God to him saâ—…ing O king let not the army of Israel go with thee for the LORD is not with Israel c He hath forsaken them and for their sakes will cursâ—… thy Forces if thou joynest thy self with them to wit with all the children of Ephraim 8 But if thou wilt go do it be strong for the battel d Take Courage and strengthen thy self as much as thou canst It is an Ironical Concession like that Go and prosper God shall make thee fall before the enemy for God hath power to help and to cast down 9 And Amaziah said to the man of God But what shall we do for the hundred talents which I have given to the †Heb. hand army of Israel And the man of God answered The LORD is able to give thee much more than this 10 Then Amaziah separated them to wit the army that was come to him out of Ephraim to go †Heb. to 〈◊〉 place home again wherefore their anger was greatly kindled against Judah e Because they were both disgraced by this Rejection and disappointed of that Prey and Spoil which they hoped to gain whereas now they were sent away empty for the 100 Talents probably were given to their Officers onely to raise Men for this Service that Sum being otherwise too small to be distributed into so many hands and they returned home †Heb. in heaâ—… of anger in great anger 11 And Amaziah strengthened himself and led sorth his people and went to the valley of salt and smote of the children of Seir ten thousand 12 And other ten thousand left alive did the children of Judah carry captive and brought them away unto the top of the rock and cast them down from the top of the rock that they were broken all in pieces 13 But †Heb. the sons of the band the souldiers of the army which Amamaziah sent back that they should not go with him to battel fell upon the cities of Judah from Samaria even unto Beth-horon f To wit Beth-horon the Lower which was in the Tribe of Benjamin and from thence to Samaria either 1. to the City of Samaria for the Kings of Judah had taken divers Places within the Kingdom of Israel Or 2. To the Kingdom of Samaria Beth-horon and all other Places between that City and their own Kingdom and smote g i. e. Killed as that word is generally understood three thousand of them h Not 3000 Cities but 3000 Persons dwelling in them who possibly opposed them in taking the Spoil which was the Thing they sought and took much spoil 14 Now it came to pass after that Amaziah was come from the slaughter of the Edomites that he brought the gods of the children of Seir and set them up to be his gods and bowed down himself before them and burned incense unto them 15 Wherefore the anger of the LORD was kindled against Amaziah and he sent unto him a prophet which said unto him Why hast thou sought after the gods of the people which could not deliver their own people out of thine hand i Therefore thou art not onely ungrateful and impious but also ridiculously foolish in offending that God whose Power and Goodness thou hast now found and in worshipping such gods of whose Impotency thou hast had late Experience 16 And it came to pass as he talked with him that the king said unto him Art thou made of the the kings counsel k Who art thou that presumest to direct and govern my Affairs without my Commission forbear why shouldest thou be smitten l Provoke me no further lest I cause thee to be killed for thy Sawciness Then the prophet forbare and said I know m This he might know either by the plain and positive Rules of Gods Word as Prov. 29. 1. or by the Suggestion of Gods Spirit that God hath †Heb. counselled determined to destroy thee because thou hast done this and hast not hearkned unto my counsel 17 Then * 2 Kin. 14. 8. Amaziah king of Judah took advice n i. e. About the Injury which the Israelites had done to his People v. 13. and how he should repair it But of this and the following Verses see on 2 King 14. 8 c. and sent to Joash the son of Jehoahaz the son of Jehu king of Israel saying Come let us see one another in the face 18 And Joash king of Israel sent to Amaziah king of Judah saying The ‖ Or furbush or thorn thistle that was in Lebanon sent to the cedar that was in Lebanon saying Give thy daughter to my son to wife and there passed by †Heb. a beast of the field a wild beast that was in Lebanon and trode down the thistle 19 Thou sayest Lo thou hast smitten the Edomites and thine heart lifteth thee up to boast abide now at home why shouldest thou meddle to thine hurt that thou shouldest fall even thou and Judah with thee 20 But Amaziah would not hear for * Ch. 22. 7. it came of God o Who gave him up to his own Errour and Passion in order to his Ruine that he might deliver them into the hand of their enemies because they â—…ought after the gods of Edom. 21 So Joash the king of Israel went up and they saw one another in the face both he and Amaziah king of Judah at Beth-shemesh which belongeth to Judah 22 And Judah was †Heb. smitten put to the worse before Israel and they fled every man to his tent 23 And Joash the king of Israel took Amaziah king of Judah the son of Joash the son of Jehoahaz at Beth-shemesh and brought him to Jerusalem and brake down the wall of Jerusalem from the gate of Ephraim to †Heb. the gate of it that looketh Ch. 26. 9. the corner-gate four hundred cubits 24 And he took all the gold and the silver and all the vessels that were found in the house of God with Obed-edom p i. e. With Obed-edoms Posterity to whom the Custody of the Sacred Treasures was committed See 1 Chron. 26. 15. and the treasures of the kings house the hostages also and returned to Samaria 25 And Amaziah the son of Joash king of Judah lived after the death of Joash son of Jehoahaz king of Israel fifteen years 26 Now the rest of the acts of Amaziah first and last behold are they not written in the book of the kings of Judah and Israel 27 Now after the time that Amaziah did turn away †Heb. from after from following the LORD they †Heb. conspired a conspiracy made a conspiracy against him in Jerusalem and he fled to Lachish but they sent to Lachish after him and slew him there 28 And they brought him upon horses and buried him with his fathers in the city
mine hand 15 Now thereâ—…ore let not Hezekiah deceive you nor perswade you on this manner neither yet believe him for no god of any nation or kingdom was able to deliver his people out of mine hand and out of the hand of my fathers how much less shall your God deliver you i Seeing I have destroyed so many Nations and some of them stronger than you in spight of all their gods it is not probable that your God should defend you which none of the rest could do for their People out of mine hand 16 And his servants spake yet more against the LORD God and against his servant Hezekiah 17 * 2 Kin. 19. 9 He wrote also letters to rail on the LORD God of Israel and to speak against him saying As the gods of the nations of other lands have not delivered their people out of mine hand so shall not the God of Hezekiah deliver his people out of mine hand 18 * 2 Kin. 18. 28. Then they cried with a loud voice in the Jews speech unto the people of Jerusalem that were on the wall to affright them and to trouble them that they might take the city 19 And they spake against the God of Jerusasem as against the gods of the people of the earth which were the work of the hands of men 20 * 2 Kin. 19. 15. And for this cause Hezekiah the king and the prophet Isaiah the son of Amoz prayed and cried to heaven 21 * 2 Kin. 19. 35 c. And the LORD sent an angel which cut off all the mighty men of valour and the leaders and the captains in the camp of the king of Assyria so he returned with shame of face to his own land And when he was come into the house of his God they that came forth of his own bowels †Heb. made him fall slew him there with the sword 22 Thus the LORD saved Hezekiah and the inhabitants of Jerusalem from the hand of Sennacherib the king of Assyria and from the hand of all other and guided them on every side 23 And many brought gifts unto the LORD to Jerusalem and †Heb. precious things presents to Hezekiah king of Judah so that he was magnified in the sight of all nations k Or of all those Nations which were not very remote from Canaan and heard these matters from thenceforth 24 * 2 Kin. 20. 1. Isa. 38. 1. In those days Hezekiah was sick to the death l Of which see a more particular Account 2 King 20. 1 c. and prayed unto the LORD and he spake unto him and he ‖ Or wrought a miracle for him gave him a sign 25 But Hezekiah rendred not again according to the benefit done unto him for his heart was lifted up m For that prodigious Victory over the Assyrians above v. 21. and for his miraculous Restauration from Sickness and the confirmation of that Work by a strange and supernatural Motion of the Sun and by the Honour since done him by an Embassy from the great and potent King of Babylon All which probably raised in him too great an Opinion of himself as if these things were done if not by his Power yet at least for his Piety and Vertues And instead of walking humbly with God and giving the Glory of all intirely to him he took the Honour to himself and vain-gloriously shewed his Riches and Precious Treasures to the Babylonish Ambassadors 2 King 20. 12 c. therefore there was wrath upon him and upon Judah and Jerusalem n Who might justly be punished for Hezekiahs Sin because they followed him in it as they confess in the next verse 26 Notwithstanding Hezekiah humbled himself for †Heb. the lifting up the pride of his heart both he and the inhabitants of Jerusalem so that the wrath of the LORD came not upon them in the days of Hezekiah 27 And Hezekiah had exceeding much riches and honour and he made himself treasuries for silver and for gold and for precious stones and for spices and for shields and for all manner of †Heb. instruments of desire pleasant jewels 28 Store-houses also for the increase of corn and wine and oil and stalls for all manner of beasts and cotes for flocks 29 Moreover he provided him cities o Heb. he made c. Either he purchased them to himself by his Gold or Silver Or he repaired and fortified and beautified them for the honour and safety of his Kingdom But the former Sence seems to agree better with the following Words and possessions of flocks and herds in abundance for God had given him substance very much 30 This same Hezekiah also stopped the upper water-course of Gihon p A Rivulet near Jerusalem consisting of two Streams the upper which was brought into one Pool called the upper Pool Isa. 7. 3. and the lower which was brought into another called the lower Pool Isa. 22. 9. The former he diverted and brought by secret Pipes into Jerusalem which was a Work of great Art and Labour and Policy and therefore is here commended and brought it straight down q Whereas before it fetched a compass and thereby might have been beneficial to the Assyrian Host. to the west-side of the city of David And Hezekiah prospered in all his works 31 Howbeit in the business of the †Heb. Interpreters embassadours of the princes of Babylon who * 2 Kin. 20. 12. Isa. 39. 1. sent unto him to enquire of the wonder that was done in the land God lest him r To wit to himself and his own Impotency and Corruption God withdrew from him those Supplies and Assistances of his Spirit which would certainly and effectually have kept him from that sin and suffered Satan to tempt him and him to fall into the sin of Pride and Ostentation to try him that he might know s Either 1. That God might know it So it is spoken of God after the manner of Men whereof we have had many Instances Or 2. That Hezekiah might know that he had Infirmities and Sins as well as Vertues and therefore that the great Mercies which he had received were not the Effects of his owa Merits as he might be prone to believe but of Gods free Grace all that was in his heart 32 Now the rest of the acts of Hezekiah and his †Heb. 〈◊〉 goodness behold they are written in * Isa. 36. 37. 38. 39. the vision of Isaiah the prophet the son of Amoz and in * 2 Kin. 18. 19. 20. the book of the kings of Judah and Israel 33 And Hezekiah slept with his fathers and they buried him in the ‖ Or 〈◊〉 chiefest of the sepulchres of the sons of David and all Judah and the inhabitants of Jerusalem did him honour at his death and Manasseh his son reigned in his stead CHAP. XXXIII 1 MAnasseh * 2 Kin. 21.
computed two ways one from the death of Xerxes and the other from his first entrance upon the administration of the Kingdom which was committed to him in the 5th year of Xerxes when he began the Grecian war and left his Son King or Viceroy in his stead as the manner of the Persians was It may seem doubtful and is not much material which way of computation is here used Others understand this of Artaxerxes Nemon the king that wine was before him and I took up the wine and gave it unto the king Now I had not been before-time sad in his presence 2 Wherefore the king said unto me why is thy countenance sad c His fasting joyned with inward grief had made a sensible change in his very countenance seeing thou art not sick this is nothing else but sorrow of heart Then I was very sore afraid d Partly being daunted by the Majesty of the King and the suddenness and sharpness of his question partly fearing lest there was arising some jealousy or ill opinion in the King concerning him partly because it was an unusual and ungrateful thing to come into the King of Persia's presence with any badges or tokens of sorrow Esth. 4. 2. and principally from his doubts or fears of disappointment because his request was great and invidious and odious to the most of the Persian Courtiers and might be represented as dangerous and might seem improper for a time of feasting and jollity 3 And said unto the king 〈◊〉 â—… 31. 〈◊〉 2. 4. 〈◊〉 Let the king live for ever e My sadness comes not from any discontent with my own condition or any disaffection to the King for whom my hearty Prayers are that he may live for ever but from another cause why should not my countenance be sad when the city the †〈◊〉 〈◊〉 place of my fathers sepulchers f Which by all Nations are esteemed sacred and inviolable and honourable He saith not a word of the Temple or of Religion for he wisely considered that he spake before a heathen King and Court who cared for none of those things lieth wast and the gates thereof are consumed with fire 4 Then the King said unto me For what dost thou make request so I prayed to the God of heaven g To direct my thoughts and words and to incline the Kings heart to grant my request 5 And I said unto the king If it please the king h My request whatsoever it is I humbly and wholly submit it to the Kings good pleasure being resolved to acquiesce in it and if thy servant have found favour in thy sight i I pretend no merit but am an humble suppliant for thy grace and favour whereof having received some tokens I am thereby emboldened to make this further request that thou wouldest send me unto Judah unto the city of my fathers sepulchers that I may build it 6 And the king said unto me the †Heb wife queen also sitting by him k Which is here noted partly as an unusual thing for commonly the Kings of Persia dined alone and their Queens seldom dined with them as Historians note and peradventure because the Queen expressed some kindness to him and promoted his request with the King For how long shall thy journey be and when wilt thou return l This question shewed the Kings respect and affection to him and that he was not willing to want his attendance longer than was necessary So it pleased the king to send me and I set him a time m Either that 12 years mentioned ch 5. 14. 13. 6. or rather a far shorter time for which cause among others he built the walls with such dispatch even in 52 days ch 6. 15. and probably not very long after that returned to the King by whom he was sent a second time with more ample Commission and for the Kings service and the Government of that part of his dominions 7. Moreover I said unto the king If it please the king let letters be given me to governours beyond the river that they may convey me over n That they may safely conduct me through their several territories till I come into Judah 8 And a letter unto Asaph the keeper †Heb. of the kings orchard So Gr. of the kings forrest o Of the forest of Libanus famous for pleasure and for plenty of choice trees that he may give me timber to make beams for the gates of the palace which appertained to the house p To wit of the Kings palace which was adjoyning to the house of God Or of the Tower or sence belonging to the house of God to wit for the gates of the Courts of the Temple for though the Temple was built the Courts and other buildings belonging to the Temple might yet be unfinished and for the wall of the city and for the house that I shall enter into q Wherewith I may build an house in which I may dwell whilst I am there and which I may dispose of as I see fit And the king granted me * Ezr. 7. 9. according to the good hand of my God upon me 9 Then I came to the governours beyond the river and gave them the kings letters Now the king had sent captains of the army and horsemen with me 10 When Sanballat the Horonite r So called either from his family or from the place of his birth or rule which is supposed to be Horonaim an eminent City of Moab Isa. 15. 5. Ier. 48. 3. and Tobiah the servant s So called probably from his servile original or condition from which he was advanced to his present power and dignity which also may be mentioned as one reason why he now carried himself so insolently and perversly towards the Jews it being usual for Persons suddenly raised from a mean to an high estate so to demean themselves the Ammonite heard of it it grieved them exceedingly that there was come a man to seek the welfare of the children of Israel 11 So I came to Jerusalem and was there three days t Resting my self after my long journey and enquiring into the state of the City 12 And I arose in the night u Concealing both his intentions and actions as far and as long as he could as knowing that the life of his business lay in secrecy and expedition I and some few men with me neither told I any man what God had put in my heart to do at Jerusalem neither was there any beast with me save the beast that I rode upon x To prevent noise and the notice of what I did 13 And I went out by night y The footmen which accompanied him directing and leading him in the way His design was to go round about the City to observe the compass and condition of the Walls and Gates that he might make sufficient provisions for
of the sword and slaughter and destruction and did †Heb â—…ding to their will what they would unto those that hated them 6 And in Shushan the palace f i. e. In the City so called as was noted before ch 1. 2. it not being probable either that they would make such a slaughter in the Kings palace or that they would be suffered so to do the Jews slew and destroyed five hundred men g Whom by long experience they knew to be their constant and inveterate Enemies and such as would watch all opportunities to destroy them which also they might possibly now attempt to do Part of them also might be Friends and Allies of Haman and therefore the avowed Enemies of Mordecai 7 And Parshandatha and Dalphon and Aspatha 8 And Poratha and Adalia and Aridatha 9 And Parmashta and Arisai and Aridai and Vajezatha 10 The ten sons of Haman the son of Hammedatha the enemy of the Jews slew they but on the spoil laid they not their hand h Either because they were desirous it should come into the Kings Treasury or because they would leave it to their Children that it might appear that what they did that day was not done out of malice to their Persons and Families or covetousness of their Estates but out of meer necessity and by that great and approved Law of Self-preservation and that they were ready to mix Mercy with Judgment and would not deal with their Enemies so ill as it was apparent that their Enemies intended to do against them 11 On that day the number of those that were slain in Shushan the palace †Heb. 〈◊〉 was brought before the king h Possibly with evil design to incense the King against the Jews 12 And the king said unto Esther the queen The Jews have slain and destroyed five hundred men in Shushan the palace and the ten sons of Haman what have they done in the rest of the kings provinces i In which doubtless many more were slain So that I have fully granted thy Petition And yet if thou hast any thing further to ask I am here ready to grant it now what is thy petition and it shall be granted thee or what is thy request further and it shall be done 13 Then said Esther If it please the king let it be granted to the Jews which are in Shushan to do to morrow also according to this days decree k i. e. To kill their implacable Enemies For it is not improbable that the greatest and worst of them had politickly withdrawn or hidden themselves for that day after which the Commission granted to the Jews being expired they confidently returned to their homes where they were taken and slain by vertue of this private and unexpected decree and †Heb. 〈◊〉 〈◊〉 〈◊〉 let Hamans ten sons be hanged upon the gallows l They were slâ—…in before now let their Bodies be hanged upon their Fathers Gallows for their greater Infamy and the terrour of all others who shall presume to abuse the King in like manner or to persuade him to execute such cruelties upon his own Subjects This custom of hanging up the Bodies of Malefactoâ—… after their death was frequent among the Jews and Persians alâ—…o as is well known 14 And the king commanded it so to be done and the decree was given at Shushan and they hanged Hamans ten sons 15 For the Jews that were in Shushan gathered themselves together on the fourteenth day also of the month Adar and slew three hundred men at Shushan but on the prey they laid not their hand 16 But the other Jews that were in the kings provinces gathered themselves together and stood for their lives and had rest from their enemies and slew of their foes seventy and five thousand but they laid not their hand on the prey 17 On the thirteenth day m This belongs not to the Feast but to the work done before it The meaning is This they did i. e. they slew their Foes as was now said â—… 16. upon the 13th day of the month Adar and on the fourteenth day †Heb. 〈◊〉 〈◊〉 of the same rested they and made it a day of feasting and gladness 18 But the Jews that were at Shushan assembled together on the thirteenth day thereof and on the fourteenth thereof and on the fifteenth day of the same they rested and made it a day of feasting and gladness 19 Therefore n To wit because they did their whole work upon the 13th day as was noted v. 17. to which this manifestly relates the 18th verse coming in as it were by waâ—… of Parenthesis the Jews of the villages that dwelt in the unwalled towns o Heb. Iâ—… the cities of the villages i. e. in the lesser Cities and Villages which are here opposed to the great City Shushan and those who dwelt in it made the fourteenth day of the month Adar a day of gladness and feasting and a good day and of sending portions one to another 20 And Mordecai wrote these things p Either 1. The Letters here following But that is distinctly mentioned in the next word Or 2. The History of these things which was the ground of the Feast which Mordecai knew very well ought to be had in remembrance and to be told to their Children and Posterity through all ages according to the many commands of God to that purpose and the constant practice of the holy men of God in such cases and sent letters unto all the Jews that were in all the provinces of the king Ahasuerus both nigh and far 21 To stablish this among them that they should keep the fourteenth day of the month Adar and the fifteenth day of the same q Because both these days had been set apart this year the latter at Shushan the former in other parts and because that great work of God which was the ground of this solemnity had been done both upon the 13th and the 14th day yearly 22 As the days wherein the Jews rested from their enemies and the month which was turned unto them from sorrow to joy and from mourning into a good day that they should make them days of feasting and joy and of sending portions one to another and gifts to the poor r Which they used to give upon days of Thanksgiving of which see Nehem. 8. 10. 23 And the Jews undertook s Having by this means opportunity to gather themselves together upon any occasion the chief of them assembled together and freely and unanimously consented to Mordecai's desire in this matter and bound it upon themselves and Posterity to do as they had begun and as Mordecai had written unto them 24 Because Haman the son of Hammedatha the Agagite the enemy of all the Jews had devised against the Jews to destroy them and * 〈◊〉 3. â—… had cast Pur that is the lot to †〈◊〉 〈◊〉 consume them and to
doth now breath out words of Hope such Ebbings and Flowings being usual both with Iob elsewhere as Ch. 13. 15 16. and with David frequently in the Psalms and with others of God's People 16. * Psa. 139. 2 3. Chap. 13. 27. Prov. 5. 21. Jer. 32. 19. For now p So this is a reason of his desire of Death v. 13. Or rather But now for this seems to be added by way of opposition I believe thou wiltst pitty and help me but for the present it is far otherwise with me thou numbrest my steps q Thou makest a strict enquiry into all my Actions that thou maist find out all mine Errours and punish them Compare Iob 13. 27. 31. 4. 34. 21. Psal. 56. 6. dost thou not watch over my sin r i. e. Dost thou not watch for my Haltings or Miscarriages as if thou wast glad of an occasion to punish me Or thou dost not delay the punishment of my sin For the same Hebrew word signifies both sin and its punishments 17. My transgression is sealed up in a bag s As Writings or other choice things that they may be safely kept and all of them brought forth upon occasion and not one of them forgotten or lost Compare Deut. 32. 34. Iob 37. 7. Hos. 13. 12. and thou sewest up mine iniquity t i. e. Thou keepest all my sins in thy memory and fastenest the guilt of them upon my Conscience Or thou addest to my sin one sin to another the follies of my youth Iob 13. 26. to those of my riper Years Or thou addest to my punishment i. e. thou punishest me more than mine Iniquities deserve all things considered For this sinful thought seems somtimes to have risen in Iob's Mind as may be gathered from divers parts of this Book which therefore Zophar decries and disproves Iob. 11. 6. 18. And surely as the Mountain falling †Heb. sadâ—… cometh to nought u As when a great Mountain falls either by an Earthquake or Inundation of Waters or from any other cause it moulders away like a fading Leaf as the Hebrew word signifies and never recovers its former height and stability and as the Rock when by the violence of Winds or Earthquake c. it is removed out of its place and thrown down is never readvanced And as the waters by continual droppings or violent and frequent assaults wear away or break the stones to pieces so as they can never be made whole again And as thou washest away to wit by a great and violent Inundation which thou sendest the things which grow out of the dust of the Earth to wit Herbs Fruits Plants which once washed away are irrecoverably lost and or so as this particle is oft used i. e. in like manner to wit irrecoverably thou destroyest the hope of man i. e. So when man dies all hope of living again in this World is utterly lost And this seems to be the plain meaning of these two Verses And as before he declared the hopelesness of mans restauration from death to this animal life by way of opposition to such things as did rise in a manner from death to life v. 7 c. so now he declares it by way of similitude or resemblance to such things as being once lost and gone are past all hopes of recovery and the Rock is removed out of his place 19. The Waters wear the Stones thou †Heb. overflowest washest away the things which grow out of the Dust of the Earth and thou destroyest the hope of Man 20. Thou prevailest for ever against him x When once thou takest away this life it is gone for ever For he speaks not here of man's future and eternal life in another World and he passeth y i. e. He dieth or is about to die Man's death is oft called a passage or a going to intimate that it is not an annihilation but only a translation of him into another place and state thou changest his Countenance z Either 1 his Visage which by death and its Harbingers is quite transformed in colour and shape as we see by daily experience Or 2. the face and state of his Affairs as to worldly riches and pleasures and honours all which he leaves behind him and sendest him away a To his long home by death 21. His sons come to honour and he knoweth it not b Either 1. is ignorant of all such events Or 2. is not concerned nor affected with them A dead or dying man minds not these things and they are brought low but he perceiveth it not of them 22. But his flesh upon him shall have pain and his soul within him shall mourn c This is mans condition he is miserable â—…oth when he dies because he dies without hope of returning to life as he had discoursed before and as he now adds whilest he lives whilest his flesh is upon him and his soul within him whilest the soul is clothed with or united to the body he feels sharp pain in his body and bitter grief in his soul Seeing therefore the state of man upon earth is so vain and unhappy every way Lord give me some comfort to sweeten my life or take away my life from me CHAP. XV. THen answered Eliphaz the Temanite and said 2. Should a wise man a Such as thou seemest and pretendest to be utter †Heb. knowledge of wind vain knowledge b i. e. Empty words without any sense or solidity in them and fill his belly c i. e. Satisfie his own Mind and Conscience which being secret is compared to the Inwards of the Belly as Chap. 32. 19. Prov. 20. 27. 22. 18. with the east-wind d i. e. With Discourses which are not only flashy and unprofitable and without any weight but also boisterous and pernicious both to himself and others as the East-wind was in those parts Gen. 41. 6. Exod. 10. 13. Hos. 12. 1. 3. Should he reason with unprofitable talk or with speeches wherewith he can do no good e Either to himself or others but much hurt which is implied by the contrary as is usual 4. Yea †Heb. thou makest void thou castest off fear f Heb. Thou makest void fear i. e. the fear of God as the word is oft used for the word of God or Piety and Religion which oft cometh under the name of fear This may be understood either 1. of Iob himself that he cast off all Reverence to God by uttering such bold and reproachful expressions concerning God and his Providence Or 2. with respect to others that by his insolent and unworthy speeches of and carriage towards God and by those false and pernicious principles which he had laid down as that God dealt with men in way of absolute Soveraignty not of Justice and that he made no difference between good and bad in the course of his Providence but did equally
He seems to himself and others to be lost and past all hopes of recovery Which he adds for Iob's comfort in his desperate condition and and his life to the destroyers a To the instruments of death or destruction whether it be Angels whom God sometimes useth in those cases or â—…vils who have the power of Death Heb. 2. 14. or Diseases 〈◊〉 by God's appointment are ready to give the fatal blow 23. If there be a messenger b Either 1. an Angel sent to him from Heaven upon this errand for the Angels are ministring Spirits Psalm 103. 20. Heb. 1. 14. and are and especially in that time and state of the Church were frequently employed by God upon Messages to men But why then should he say one of a thousand Angels seeing any the meanest Angel was very competent for this work Or rather 2. a Prophet or Teacher for such are oft called by this Name as Iudg. 2. 1. Mâ—… 2. 7. 3. 1. Rev. 1. 20. and such persons are appointed by God for and are most commonly imployed in this work with him c Either 1. with God to plead man's Cause and to pray to God for man Or rather 2. with man who is expressed in the last clause of this Verse and of whom this same Pronoun him is twice used in the next Verse Nor is it strange that the Pronoun Relative is put before the Noun to which it belongs but uâ—…ual in the Hebrew language as Exod. 2. 6. Prov. 5. 22. 14 33. and elsewhere an * 〈◊〉 43. 〈◊〉 interpreter d One whose Office and work it is to declare the mind of God unto the sick-man and wherefore God contends with him and what God would have him to do one among a thousand e A person rightly qualified for this great and hard work such as there are but very few searce one of â—… thousand which expression is used to denote the rarity â—…nd fewness of persons Eccles. 7 28. By which words he doth covertly reflect upon Iob's three Friends and imply that they were not such persons though they had undertaken to perform this offce or work to Iob and withal modestly intimates that although he was in himself mean and inferiour to all of them as he acknowledgeth yet he was selected by God for this work which he saith not out of a desire of vain boasting of himself but to dispose Iob to a more diligent attention unto and a more ready entertainment of his present discourses to shew unto man his uprightness f Or rectitude or rigâ—…ousness His i. e. either 1. God's To convince a man that God is just and right in all his dealings with him though never so fevere of which Iob was not yet convinced Or rather 2. man's to teach man his duty or to direct him to the right way and method how he may please God and procure that mercy and deliverance which he thirsts after which is not by quarrelling with God as Iob did but by an humble confession and hearty detestation and forsaking of his sins and supplication to God for mercy in and through Christ the Redeemer of whom Iob spoke before Or thus To discover to man that although he be afflicted yet he is an upright and righteous person and consequently in God's favour about which good men oft doubt and need the help of a skilful Minister to satisfie them therein But this seems not so well to suit Iob's case who was sufficiently and more than enough perswaded of his own Integrity and needed no Minister to preach that Doctrine to him 24. Then g In that case or upon the sick-man's knowledge and practice of his duty he h Either 1. the Messenger or Interpreter last mentioned who is pitiful unto the sick man and in compassion to him doth all that he can for him counselling and comforting him and praying to God for his recovery in the following words Deliver him c. for the sake of that ransom which thou hast revealed and I have discovered to him Or rather 2. God who is oft in this Book designed by this Particle he or him whose property and prerogative it is to be gracious unto man and who alone can speak the following words with power and authority is gracious unto him i Pardoning his sins and delivering him from his dangerous disease and from death and from the Hell which attends upon it and saith k To the Angel or Messenger Deliver him l To wit ministerially and declaratively in which sense the acts of forgiving Sins and reconciling Sinners and saving Souls are ascribed to God's Ministers as Iohn 20. 23. 2 Cor. 5. 19 20. 1 Tim. 4. 16. Declare to him that I have pardoned and will heal him from going down into the pit I have found ‖ Or 〈◊〉 〈◊〉 〈◊〉 a ransom m Although I might justly destroy him and should do it if I were severe to mark what is amiss in him yet I will spare him for I have found out an expedient and a way of ransoming and redeeming Sinners from Death both temporal and eternal which they by their sins have deserved which is by the death of my Son the Redeemer of the World which shall be in the fulness of time and with respect to which I will pardon this sick man and others that shall repent and sue to me for mercy as he hath done 25. His flesh shall be fresher †Heb. 〈◊〉 〈◊〉 〈◊〉 than a childs n i. e. More sound and tender These joyful tidings delivered to him by God's Messenger shall revive his Spirit and by degrees restore his former health and vigour he shall return to the days of his youth o i. e. To the same healthfull and strong constitution of body which he had in his youth 26. He p Either 1. the Messenger or rather 2. the sick Man p Being engaged and encouraged to do so either by the foresaid gracious Message or by his miraculous recovery through God's goodness shall pray unto God q and he will be favourable unto him r In hearing and answering his Prayers which before he seemed to neglect and he shall see his face with joy s Either 1. God will look upon the Man with a smiling or well-pleased countenance whereas before he either hid his Face from him or frowned upon him Or 2. The Man shall then be emboldened and encouraged to look God in the Face with comfort and joy which before he was not without cause afraid to do but now he shall find that God is reconciled to him by the blessed effects of it both in his Body and in his Conscience for he will render unto man his righteousness t i. e. According to his righteousness or the fruit of his righteousness as on the contrary iniquity is oft put for the punishment of iniquity The sense is He will deal with him as with one reconciled
happy and glorious Estate which was but a little below that of the Angels was pleased to take upon him Man 's miserable and mortal Nature and thereby to make himself who was far above all Angels even their Lord and God loâ—…er than the Angels mortal and miserable for a little time after which he was advanced to the highest Honour and to an universal Dominion over all God's Works the Angels not excepted with glory and honour 6. * Gâ—…n 1. 26 28. Thou madest him to have Dominion y Thou didst give all Power and all things into his hands Mat. 28. 18. Iohn 13. 3. over the works of thy hands * 1. Cor. 15. 25. thou hast put all things z Both in Heaven where are the Angels mentioned v. 5. and in the Earth Air and Sea as it follows For nothing is excepted besides God 1. Cor. 15. 25 27. Heb. 2. 8. under his feet ‖ i. e. Made them subject to him as this Phrase oft signifies See Deut. 33. 3. Iudg. 5. 27. Psal. 18. 38. and 110. 1. 7. †Heb. Flocks of 〈◊〉 all of them All sheep and oxen †Here is no perfect Enumeration but under these are comprehended all other Beasts and much more Men and Angels yea and the beasts of the field * i. e. The wild Beasts which together with divers Fowls and Fishes were subject to Christ and are governed and employed as it pleaseth them although many of them be without the reach and are not brought under the Power of any other Man 8. The fowl of the air and the fish of the sea and what soever passeth through the paths of the sea 9. O LORD our Lord how excellent is thy name in all the earth PSAL. IX To the chief musician upon Muth-labben a This also seems to be another Title of some Song or Tune or Instrument of which we must and may be content to be Ignorant as the Jewish Doctors also are Some render it upon the death of his Son to wit Absalom or of one called Labben or of the middle Man or the Man that stood between the two Armies to wit Goliah who is so called in the Hebrew Text 1. Sam. 17. 4. But none of these suit with the design and matter of the Psalm which is more general and relates to his former manifold Dangers and the Deliverance which God had graciously given him out of them And that of Goliah agrees not with v. 14. where there is mention of Praising God in Zion which then and long after was in the Hands of the Iâ—…busites a Psalm of David 1. ‖ Or I will praise the Lord. I will praise thee O LORD with my heart b i. e. With a sincere and affectionate and united Heart I will shew forth all thy marvellons works c I will discourse in the general of thy manifold Wonders wrought for me and for thy Church and People formerly The Particle all is here as it is oft elsewhere taken in a restrained Sence 2. I will be glad and rejoyce in thee d i. e. In thy favour and help vouchsafed to me I will sing praise to thy name O thou most high 3. When mine enemies are turned back e i. e. Discomfited and put to Flight they shall fall and perish f They shall not save themselves by Flight and reserve themselves to do further Mischief but shall stumble as it were at Gall-traps by thee laid in their way and shall be pursued and overtaken and cut off at thy presence g Upon thy appearance against them One angry Look of thine is able to confound and destroy them Heb. from thy face because thou didst march in the head of our Armies and against them They could not stand before thee So he ascribes the Honour of his Victories to God only and to his Presence and assistance 4. For †Heb. Thou hast made my judgment thou hast maintained my right and my cause h i. k. My righteous Cause against thine and mine Enemies thou satest in the throne i Thou didst judg and give Sentence for me judging †Heb. In righteoâ—…sness right k Or O righteoâ—…s Iudg or as a just Iudg. 5. Thou hast rebuked l i. e. Punished as Psal. 6. 1. or destroyed as it is explained in the next Clause the heathen m To wit the Philistins and other heathen Nations who did from time to time molest David or the People of Israel thou hast destroyed the wicked thou hast put out their name n Either that Fame and Honour which they had gained by their former Exploits but now utterly lost by their shameful Defeats or their very Memorial as it â—…ared with Amalek for ever and ever 6. ‖ Or the destructions of the enemy are 〈◊〉 to a perpetual end and their cities hast 〈◊〉 destroyed â—… O thou enemy o This is a sudden Apostrophe to the Enemies of God's People Philistins Amorites or other Nations who had formerly made great Havock and Wast among them destructions are come to a perpetual end p Thou hast destroyed the Israelitish Nation utterly and irrecoverably and as it follows their defenced Cities and their very Name and Memory according to thy own desire So it is a Sarcasme or Jrony an usual Figure in Scripture and all Authors whereby the quite contrary is signified To wit That they were not only frustrated of their Desires and Hopes of destroying the Israelites but were also subdued and in a great part destroyed by them Or this verse may be understood of the great Wast and Ruine which God's Enemies had brought upon Israel before this time which is here remembred to make the Israelites more thankful for their later or present Deliverances Or it may be taken as a Prophecy of the future Calamities which the Enemies should by God's Permission bring upon Israel of which he speaks as of a thing past and done after the manner of the Prophets But this place is otherwise rendered in the Margent of our Bibles and by divers others The Destructions of the enemy which may be understood either 1. Actively which they caused Or 2. Passively which they felt are come to a perpetual end or are fully and finally compleated and thou q Either 1. Thou O God who is oft understood and couched in a Pronoun in this manner Thou hast destroyed their Cities Or rather 2. Thou O Enemy as may be gathered both from the foregoing Clause where it is so expressed and from the next Verse where it follows by way of opposition to this But the Lord c. hast destroyed Cities their memorial is perished with them r The Places and People are utterly exstinct 7. But the LORD shall endure for ever s Though Cities and People may perish for ever yet the Lord abides for ever Which is sufficient for the Enemies Terror and for the Comfort
6 7. Ier. 32. 18. Luk. 6. 38. as elsewhere it is said to return upon his Head 14. I †〈◊〉 wâ—…ked behaved my self b Heb. I walked Either to him to visit and Comfort him Or about the Streets whither my Occasions led me Though â—…alking is oft put for a Man's Carriage or Conversation †〈◊〉 as â—… 〈◊〉 〈◊〉 a Broâ—… 〈◊〉 as though he had been my friend Or brother I bowed down c Went hanging down my Head as Mourners used to do Isa. 58. 5. heavily as one that mourneth for his mother d He mentions the Mother rather than the Father Either because her tender Affection and Care and Kindness to him had more won upon his Heart and made him more sensible of the Loss Or because through the Depravation of Man's Nature Children are many times less sensible of their Fathers loss Or Death because it is Compensated with some Advantage to themselves which doth not usually happen upon the Mothers Death Some render it as a Mourning Mother for the loss of her Son But this doth not seem to suit so well with the Order of the Hebrew Words 15. But in mine †〈◊〉 Hâ—…lting 〈◊〉 38. 17. adversity e Heb. in my Halting i. e. When I was in great Danger of falling into Mischief When I had any Sickness or ill success in my Affairs and was almost lost for such are said to Halt Mich. 4. 6 7. Zephan 3. 19. See also Psal. 38. 17. Ier. 20. 10. they rejoyced and gathered themselves together f To wit against me as it is expressed in the next Clause Either because they were so full of joy at the Tydings that they could not contain it in their own Breasts but sought to Communicate it to others Or that they might insult over me and please and recreate themselves and one another with Discourses about it Or that they might consult how to improve the advantage which they now had against me to my utter Destruction * â—…ob 30. 1. 8. 〈◊〉 yea the abjects g Or viâ—…e Persons Either for the meanness of their Condition Or for their wickedness for which they were worthy to be beaten as the Phrase is Deut. 25. 2. Where the Hebrew word is of the same Root with this Or the Lame as this very Word is rendred 2 Sam. 4. 4. and 9. 3. to wit of their Feet as it is there expressed The Cripples that could not walk without Trouble and Pain were as forward as any to go to these Meetings upon this Occasion gathered themselves together against me and I knew it not h This may be added to express either their Hypocrisie and Pretences of Respect and Affection to him by reason whereof he had no Suspition of them nor of any such Practices of theirs Or his own Danger that he did not know and therefore could not prevent their Plots and Conspiracies against him Heb. and I knew not Which is by others and well may be rendred thus Even they whom I knew not they whom I was so far from provoking by any Injury that I never saw their Faces nor heard of their Names they did tear me i i. e. My good Name with Scoffs and Calumnies and Reproaches and Curses and ceased not k Heb. were not silent i e. Did thus unweariedly and continually 16. With hypocritical l Or Profanâ—… as this word signifies Iob 8. 13. and 1â—… 16. and 15. 34. and 17. 8. and as some add in all other places mockers m Whose common Practice it is to scoff at and deride others and me in particular in †Heb. Cake feasts n Or of or for a Cake Or a Morsel of Bread as this Word signifies 1 Kings 17. 12 13 and 19. 6 By which he further shews what vile and worthless Persons these were that would trangress for a Morsel of Bread as it is said Prov. 28. 21. They made themselves Buffoons and Jesters and accustomed themselves to Mock and deride David that thereby they might gain Admittance to the Acquaintance and Tables of great Men where they might fill their Bellies which was all that they sought for or got by it they gnashed upon me with their teeth o They used all Expressions of Rage and Hatred against me among which this was one Iob. 16. 9. Lament 2. 16. This they did to curry Favour with my great and potent Adversaries 17. LORD how long wilt thou look on o Like an idle Spectator without affording me any Pity or Help rescue my soul from their destructions †Heb. my onely One my darling p To wit my Soul as it is in the former Clause Heb. my onely One which is now left alone and forsaken by my Friends and hath none to trust to but God See on Psal. 22. 21. from * Psal. 57. 4. the lions 18. * Psal. 22. 25. 40. 9 10. 111. 1. I will give thee thanks in the great congregation q When I shall be restored to the Liberty of the publick Assemblies and solemn Feasts I will praise thee among * much people †Heb. strong 19. Let not them that are mine enemies †Heb. falsly wrongfully rejoyce over me neither let them wink with their eye r i. e. Mock me or insult over me as this Phrase signifies Prov. 6. 13. and 10. 10. * Psal. 69. 4. 109. 3. 119. 161. Lam. 3. 52. Joh. 15 25. that hate me without a cause 20. For they speak not peace s They are Enemies to all peaceable Counsels they breath out nothing but Threatnings and War but they devise deceitful matters t They use not onely open Violence but Deceit and subtil Artifices against them that are quiet in the land u Against me and my Followers who desire nothing more than to Live quietly and peaceably under Saul's Government 21. Yea they opened their mouth wide against me x Either 1. To devour me It is a Metaphor taken from wild Beasts when they come within reach of their Prey Or 2. to pour forth whole Floods of Scoffs and Slaunders and Contumelies and said * Psal. 40. 15. Aha aha y An Expression of Joy and Triumph See on Iob 39. 25 Psal. 40. 15. Heb. hath seen to wit what we have long desired and hoped for See the same or like Ellipsis Psal. 54. 7. and 59. 10. and 112. 8. our eye hath seen it z. 22. This thou hast seen a As they say they have seen so my Comfort is thou also hast seen and dost observe all their Plots and Threats and all my Distresses and Calamities which I suffer for thy sake Or be not Deaf to wit to my Prayers The same Word signifies both to be silent and to be Deaf See on Psal. 28. 1. O LORD keep not silence b O LORD be not far from me c Do not withdraw thy Favour and
that time when multitudes were made Christs willing people by the preaching of the Apostles as we read Acts 2. 3. 4. 5 c. And for the second clause it is to be understood thus thou hast or as it is in the Hebrew to thee is the dew of thy youth or of thy childhood for the word jeled from which this is derived signifies sometimes a young man and sometimes a child or infant By youth or childhood he here seems to understand those young men or children which shall be born to the Messias who are called his children Heb. 2. 13. and his seed Isa. 53. 10. wherein possibly there might be an allusion to this dew Thus the abstract is here put for the concrete which is very frequent in the Hebrew Tongue as Circumcision and Uncircumcision are put for the circumcised and the uncircumcised c. And even in the Latine Tongue this very word youth is oft used for a young man or for a company of young men By the dew of youth he means youth or young men like dew the note of similitude being oft understood And this progeny of Christ is compared to the dew partly because of their great multitude being like drops of dew innumerable and covering the whole face of the earth see 2 Sam. 17. 12. and partly because of the strange manner of their generation which like that of the dew is done suddenly and secretly and not perceived till it be accomplished and to the admiration of those that behold it of which see Isa. 49. 21. Or 2. joyntly as one entire sentence The dew of thy youth i. e. Thy posterity which is like the dew as was noted and explained before is as the dew which may very well be understood out of the foregoing clause as the word feet is understood in like manner Psal. 18. 33. He maketh my feet like hinds feet of or from the womb of the morning it is like the morning dew as it is called both in Scripture as Hos. 6. 4. and in other Authors Not is it strange that a womb is ascribed to the morning seeing we read of the womb of the Sea and of the womb of the â—…oe and frost Job 38. 8 28 29. 4 The LORD hath sworn t Which he did not in the Aaronical Priesthood Heb. 7. 21. but did it here partly because the thing was new and strange and might seem incredible because God had already erected another and that an everlasting Priesthood Numb 25. 13. and given it to Aaron and his posterity for ever and therefore this needed all possible assurance and partly that this Priesthood might be established upon better promises as is said Heb. 8. 6. and made sure and irrevocable and such that God neither could nor would repent of it as it follows and therefore will not repent * Heb. 5. 6. 7. 17 21. Thou art u To wit by my order and constitution thou shalt be so and I do hereby make thee so a priest x As well as a King Those Offices which were divided before between two families are both united and invested in thee both being absolutely necessary for the discharge of thine Office and for the establishment of thy Kingdom which is of another kind than the Kingdoms of the World spiritual and heavenly and therefore needs such a King as is also a Minister of holy things This word plainly discovers that this Psalm cannot be understood of David as some of the Jews would have it but onely of the Messias And although this word Cohen be sometimes used of a Prince or great Person in the State as the Jews object yet it cannot be so understood here partly because it signifies a Priest in Gen. 14. 18. from whence this expression is borrowed partly because that word is never used of a Soveraign Prince or King such as the Jews confess the Messias to be but onely of inferiour Princes or Ministers of State as Gen. 41. 45. 2 Sam. 8. ult partly because such an inconsiderable assertion would never have been ushered in by so solemn an oath especially after far greater things had been said of him in the same kind v. 1 2 3. and partly because the Messias is called a Priest Zach. 6. 13. compare Ier. 20. 21. 35. 15 18. for ever y Not to be interrupted or translated to another person as the Priesthood of Aaron was upon the death of the Priest but to be continued to thee for ever after the order of Melchizedek z Or after the manner c. so as he was a Priest and also a King and both without any successor and without end in the sence intended Heb. 7. 3. 5 The Lord a Either 1. God the Father whose words and oath he last mentioned v. 4. So this is an Apostrophe of the Psalmist to Christ Thy God and Father is at thy right hand to wit to defend and assist thee as that phrase is used Psal. 16. 8. 109. 31. and elsewhere See the Notes on v. 1. And he to wit God the Father shall strike c. as it follows Although this latter clause may belong to the Messias and as in the former he spake to him so in this he speaketh of him such changes of persons being very frequent in this Book Or 2. God the Son or the Lord who is at thy right hand as was said before v. 1. shall strike c. So this is an Apostrophe to God the Father concerning his Son This seems best to agree with the following verses for it is evident that it is the same person who strikes thorow Kings and judgeth among the heathen and filleth c. And so this whole verse and those which follow speak of one person which seems most probable at thy right hand shall strike thorow kings b Shall mortally wound and destroy all those Kings and Potentates who are obstinate enemies to him and to his Church in the day of his wrath c In the day of battel when he shall contend with them and pour forth the flouds of his wrath upon them 6 He shall judge d Either 1. conquer and govern them or rather 2. condemn and punish them as it is explained in the following clauses and as this word is used Gen. 15. 14. Rom. 2. 1 2. 1 Pet. 4. 6. and elsewhere among the heathen he shall fill the places d Or the place of battel which is necessarily supposed in the fight and therefore may very well be understood with the dead bodies e Of his enemies slain by his hand and lying in the field in great numbers and heaps and that unburied to their greater infamy he shall wound the heads f Heb. the head Which may be understood either 1. of some one person and eminent adversary of Christ and of his Kingdom either the Devil by comparing this with Gen. 3. 15. Heb. 2. 14. who was indeed the Head or
womb is his reward o Not a reward of debt merited by good men but a reward of grace of which we read Rom. 4. 4. which God gives them graciously as Iacob acknowledgeth of his children Gen. 33. 5. And although God give children and other outward comforts to ungodly men in the way of common providence yet he gives them onely to his people as favours and in the way of promise and covenant 4 As arrows are in the hand of a mighty man p When they are shot out of a bow by a man of great strength against his enemy which are of great use and power both to offend the enemy and to defend himself so are children of the youth q Children begotten in youth as an husband or wife married in their youth are called an husband or wife of youth Prov. 5. 18. Isa. 54. 6. Ioel. 1. 8. and as a son begotten in old age is called a son of old age Gen. 37. 3. And these he prefers before other children in this point partly because such are commonly more strong and vigorous than others and partly because they live longest with their parents and to their comfort and support whereas children born in old age seldom come to any maturity of years before their parents death 5 Happy is the man that †Heb. hath filled his quiver with them hath his quiver full of them r Who hath a numerous issue which as it is a great blessing in it self so Solomons want of it made it more valuable in his eyes they shall not be ashamed s Such parents fear not the reproach of barrenness which was grievous especially among the Jews of which see Luke 1. 25. nor any other shame from their enemies but they ‖ Or shall subdâ—… as Psal. 18. 47. or destroy shall speak with the enemies in the gate t They shall couragiously plead their cause in Courts of Judicature which were in the gates Deut. 21. 19. 25. 7. not fearing to be crushed by the might of their adversaries as weak and helpless persons frequently are PSAL. CXXVIII A song of degrees This Psalm contains a description of the blessedness of good men 1 BLessed is every one that feareth the LORD that walketh in his ways 2 * Isai. 3. 10. For thou shalt eat the labour of thine hands a Thy labour shall not be vain and fruitless and the fruit of thy labours shall not be taken away from thee and possessed by others as God threatned to the disobedient Deut. 28. but enjoyed by thy self with comfort and satisfaction happy shalt thou be and it shall be well with thee b Both in this world and in the world to come as even the Chaldee Paraphrast explains these words 3 Thy wife shall be as a fruitful vine c Like the vine for fruitfulness or like that sort of vines known by this name for its eminent fruitfulness as some trees amongst us are for the same reason called the great bearers by the sides of thine house d Where the vines are commonly planted for support and other advantages Which being applied to the wife may signifie either 1. the wife's duty to abide at home Tit. 2. 5. as the harlot is deciphered by her gadding abroad Prov. 7. 11 12. or rather 2. the legitimateness of the children which are begotten at home by the husband and not abroad by strangers thy children like olive-plants e Numerous growing and flourishing good both for ornament and manifold uses as Olive-trees are round about thy table f Where they shall sit at meat with thee for thy comfort and safety 4 Behold that thus shall the man be blessed that feareth the LORD 5 The LORD shall bless thee out of Zion g From the Ark in Zion and with those spiritual and everlasting blessings which are to be had no where but in Zion and from the God who dwelleth in Zion and with all other mercies which thou shalt ask of God in Zion and thou shalt see the good of Jerusalem h The prosperity of that City to which thou belongest and which is the onely seat of Gods special presence and of his Worship whose felicity therefore is very delightful to every good man and upon whose peace the peace and safety of every member of it depends as every seaman is concerned in the safety of the ship in which he is all the days of thy life 6 Yea thou shalt see thy childrens children and * Psal. 125. 5. peace upon Israel i Not onely upon Ierusalem and the parts adjacent but upon all the Tribes and people of Israel PSAL. CXXIX A song of degrees This Psalm contains a joyful and thankful remembrance of the Churches former and manifold calamities from barbarous enemies and of Gods wonderful mercy in delivering them out of their hands 1 ‖ Or much MAny a time have they a Mine enemies or oppressors which is easily understood both from the nature of the thing and from v. 3. where they are expressed under the name of plowers afflicted me from my youth b From the time that I was a people when I was in Egypt and came out of it which is called the time of Israels youth Ier. 2. 2. Ezek. 23. 3. may * Psal. 124. 1. Israel now say 2 Many a time have they afflicted me from my youth yet they have not prevailed against me 3 The plowers plowed upon my back c They have not onely thrown me down and trod me under foot but have cruelly tormented me wounded and mangled me and had no more pity upon me than the plowman hath upon the earth which he cuts up at his pleasure He saith upon my back either because they did literally scourge the Captives upon their backs with such cords as are mentioned v. 4. although we do not read that the Israelitish Captives were thus used by any of their enemies or by way of allusion to that usage which made a sort of furrows in their backs upon which they used to lay on their strokes they made long their furrows d They oft repeated their injuries and prolonged my torments 4 The LORD is righteous e Faithful or merciful as that word is frequently used he hath cut asunder the * Psal. 140. 5. cords f Wherewith the plow was drawn by which means they were stopped in their course So he persists in the same Metaphor of a plough By these cords he understands all their plots and endeavours of the wicked 5 Let them all be confounded and turned back g Forced to retreat with shame and disappointment that hate Zion 6 Let them be as the grass upon the house-tops h Which there were flat and therefore more capable of grass or green corn growing between the stones than ours are which withereth afore it groweth up i Which having no deep root never comes to maturity
The hand of the diligent shall bear rule k Shall procure Wealth and Power but the ‖ 〈◊〉 deceitful slothful l Heb. The deceitful So he calls the slothful because Deceit and â—…dleness are commonly companions and such men seek to gain by Fraud what they either cannot or will not get by honest Labour Compare Prov. 10. 4. shall be under tribute 25. * 〈◊〉 15. 13. Heaviness in the heart of man maketh it stoop but * Isa. â—…0 4. a good word l A compassionate or encouraging word from a Friend or Minister maketh it glad 26. The righteous is more ‖ 〈◊〉 〈◊〉 excellent m Either 1. In his temper and disposition more just and generous and publick spirited and merciful c. Or 2. In his condition more happy notwithstanding all his sufferings and the contrary opinion of the world concerning them than his neighbour n Than any other man who is unrighteous but the way of the wicked o That course of Life which they chuse and follow and by which they design and expect to excel other men seduceth them p Heb. maketh them to err or wander to lose that excellency or happiness which they had promised to themselves in and by their wicked practices 27. The slothful man q Or The deceitful man as v. 24. who seeks to enrich himself by fraudulent and unjust practices rosteth not that which he took in hunting r Doth not enjoy the fruit of his Labours or devices either because he doth not labour and so hath nothing to waste or enjoy or because God oft times deprives him either of such ill-gotten goods or at least of a quiet and comfortable fruition of them but the substance of a diligent man is precious s Yields him great comfort and satisfaction partly because it abides with him and partly because he hath Gods Favour and blessing with it 28. In the way of righteousness is life and in the path-way thereof there is ‖ 〈◊〉 〈◊〉 no death t The practice of Justice and Godliness though it expose a man to some dangers and inconveniences in the world yet it will certainly lead him to Life and Happiness whereas the end of all wicked courses is death and destruction CHAP. XIII 1. A Wise son heareth a Which word is understood out of the next clause as is frequent in the Hebrew text his fathers instruction b Or Rebuke or Reproof but a scorner heareth not rebuke c He hareth reproof either from his Father or from any other man 2. * Ch. 12. 14. A man shall eat good d Shall receive much comfort and credit and benefit to himself by the fruit of his mouth e By his wise and profitable discourses but the soul f i. e. The person as the soul is oft used of the transgressors g Who transgress with their Lips as this general Phrase may be restrained from the former clause shall eat violence h Shall have that violence and injury returned upon themselves which they have offered to others in word or deed 3. * Ch. 18. 21. 21. 23. He that keepeth his mouth i To wit shut for this is opposed to the opening of it who speaks sparingly and with due care and caution keepeth his life k Prevents many sins and mischiefs which others run into but he that openeth wide his lips l That takes liberty to speak every thing which pleaseth him or cometh into his mind shall have destruction m From God or men 4. * Ch. 10. 4. The soul of the sluggard desireth and hath nothing n Because he contenteth himself with lazy desires without diligent endeavours but the soul of the diligent shall be made fat o He shall be enriched with the fruit of his own Labours 5. A righteous man hateth lying p Both in himself and in other men whereby he getteth that good name which is like a pretious Ointment but a wicked man q Who accustometh himself to lying as may be gathered from the foregoing words ‖ Or causeth stench shame is loathsom and cometh to shame r Makes himself contemptible and hateful to all that know him there being scarce any reproach which men more impatiently endure and severely revenge than that of being called or accounted a Lyar. 6. * Chap. 11. 3 5 6. Righteousness keepeth him s Either from â—…in or from that overthrow which befals sinners in the next clause that is upright in the way but wickedness overthroweth †Heb. sin the sinner t Heb. the man of sin who giveth up himself to wicked courses 7. * Chap. 12. 9. There is that maketh himself rich yet hath nothing u Some men who have little or nothing pretend to have great Riches and carry themselves accordingly either out of Pride and Vanity or with a design to gain Reputation with others whom they intend to defraud there is that maketh himself poor yet hath great Riches x Some rich men seem and profess themselves to be very poor that they may preserve and increase their estates by concealing them from those who would either desire a share in them or take them away by deceit or violence 8. The ransom of a mans life are his Riches but the poor heareth not rebuke y This verse sets forth Either 1. The several advantages of Riches and Poverty Riches enable a man to redeem his life when it is in greatest danger and Poverty preserves a man from those Rebukes and Injuries which endanger and oft destroy the Rich. Or 2. The convenience of Poverty above Riches Riches frequently expose men to the peril of losing their Lives by false Accusers or Thieves or Tyrants which they are forced to redeem with the loss of their Riches whereas Poverty commonly secures men not only from such kinds of death but even from Rebukes and Injuries partly because such persons are cautious that they may not offend or provoke others and partly because their persons and actions are neglected and slighted and they are esteemed Objects of pity 9. * Job 22. 28. The light z The Prosperity or Happiness which is oft called a Light or Lamp in Scripture and other Authors of the righteous rejoiceth a Shineth with a pleasant and constant Brightness and Glory for this is opposed to the putting out in the next clause Rejoicing is here ascribed to the light as it is to the Sun Psal. 19. 5. both Metaphorically because they would rejoice in it if they were capable of any such passions and Metonymically because they refresh and chear mens Spirits So Mountains and Trees are said to rejoice Psal. 65. 12. 96. 12. * Job 18. 6. 21. 17. but the ‖ Or candle lamp of the wicked shall be put out b Their felicity shall have a
s Earnestly imploring their pity Or he urgeth Heb. pursueth their words i. e. alledgeth their former promises and professions of Friendship Or without any supplement he seeketh words as the Preacher sought to find out acceptable words Eccles. 12. 10. wherewith he might prevail or move them to pity yet they are wanting to him t Heb. they are not either 1. His Friends are not to wit what they pretended to be friends to him Or 2. Their words are vain and without effect there is no reality in them 8 He that getteth †Heb. an heart wisdom loveth his own soul u Or loveth himself because he procures great good to his Soul or to himself as it follows as sinners on the contrary are said to hate their Souls Prov. 29. 24. because they bring mischief upon them he that keepeth understanding x That observeth and carefully practiseth its precepts as that Phrase is commonly used shall find good y Shall have great benefit by it both for his conduct in this Life and for his happiness in the next 9 A false witness shall not be unpunished and he that speaketh lies shall perish z This was said before v. 5. and seems to be here repeated either for its great use and weight in humane society and to shew how much God abhors such practices or to shew the pernicious effects of this sin and consequently of all other sins one eminent kind being put for all the rest and this in opposition to the good effects of Wisdom or Piety which he declared in the foregoing verse 10 * Eccl. 10. 6. Delight a To live in Pleasure and Plenty and outward Glory is not seemly for a fool much less * Ch. 30. 22. Eccl. 10. 7. for a servant c Who is of a servile condition and disposition not much differing from a Fool who is a servant to his Lusts and wholly unfit to rule other men to have rule over princes d i. e. Over men of better quality than himself for servants are commonly ignorant and when they are advanced they grow insolent and presumptuous and intolerable b It doth not become him nor suit with him partly because Prosperity corrupts even wise men and makes fools mad and partly because it gives him more opportunity to discover his folly and to do mischief both to himself and others He implies that a rod or punishment is fitter for him than pleasure as is noted Prov. 10. 13. 26. 3. 11 * Chap. 14. 29. The ‖ Or prudence discretion of a man deferreth his anger and it is his glory to pass over a transgression e This is opposed to the perverse judgment of worldly men who account it â—…olly and stupidity not quickly to resent a provocation and a dishonour and reproach not to revenge it 12 * Ch. 16. 1â—… 15. 2â—… 2. 28. 15. The kings wrath is as †〈◊〉 〈◊〉 the roaring of a lion but his favour is as †〈…〉 dew upon the grass 13 * Chap. 10. 1. 15. 20. 17. 21 25. A foolish son is the calamity of his father * Ch. 21. â—… 〈◊〉 27. 15. and the contentions of a wife are a continual dropping f Are like rain continually dropping upon an house which by degrees marreth the House and Houshold stuff and driveth the inhabitants out of it He compareth her to a continual dropping because of that inseparable Union and necessary cohabitation of Husband and Wife together notwithstanding such contentions 14 House and riches are the inheritance of fathers and * Ch. 18. 22. a prudent wife is from the LORD g Is vouchsafed to a man by a singular providence of God who is the only Searcher and Ruler of hearts exactly discerning who are prudent or pious in which even wise mens judgments are commonly mistaken and inclining the minds and hearts of persons one towards another 15 Slothfulness casteth into a deep sleep h Maketh a man careless and negligent and like one asleep in his business whereby he cometh to want as it follows and an idle soul shall suffer * Chap. 1â—… â—… 20. 13. hunger 16 * Luk. 11. 28. He that keepeth the commandment i The commands of God called by way of eminency the commandment as the Word is oft used Emphatically for the word of God as hath been noted before keepeth his own soul but he that despiseth his ways k Either 1. His own ways by not taking heed to his ways so as to order his Conversation aright Or 2. The ways of God who is understood in the former clause shall die 17 * Mat. 10 42. 25. 40. 2 Cor. 9. 6 7. He that hath pity on the poor lendeth unto the LORD l Who takes what is done to them as done to himself because it is done to them whom God as to this particular hath put in his own stead to be his receivers and whom God hath in a peculiar manner commended to the care and charity of all other men and ‖ Or his deed that which he hath given will he pay him again 18 * Chap. 13. 24. 23. 13. Chasten thy son while there is hope m Before custom in sin and thy indulgence hath made him hard-hearted and incorrigible and let not thy soul spare n Forbear not to give him due and necessary correction ‖ Or to his 〈◊〉 or to cause him to die for his crying o Which oâ—…t stirs up a foolish and pernicious pity in Parents towards them This word with some small difference in the points is used in this sense Isa. 14. 11. Or as it is in the margent to his destruction intimating that this is a cruel pity and a likely way to expose him to that death threatned to stubborn Sons Deut. 21. 18 21. But this clause is and may be rendred otherwise yet or but do not lift up thy soul which signifies a vehement desire Deut. 24. 15. Psal. 25. 1. Ier. 44. 14. let not thy passion or eager desire of chastening him transport thee so far as to cause him to die i. e. use moderation in this work 19 A man of great wrath p Or He who is of great wrath of strong passions Which may be understood either 1. More particularly of a Son of such a temper who is very impatient of correction and breaks forth into violent passions upon that occasion and then the following words contain the Parents duty which is to take care to punish him because if he spare him that time for his passion he must do so again and again the same cause returning upon him and so must wholly forbear to chasten him Or 2. More generally of any man of a fierce and furious temper and carriage and then the next words declare only the event by his great and repeated provocations he will bring
is there to the owners thereof q What benefit hath he above others who feed upon his Provisions and enjoy the same comforts which he doth without his fears and cares and troubles about them saving the beholding of them with their eyes r Either 1. with a reflection upon his Propriety in them Or 2. with unlimited freedom He can go and look upon his Bags or Chests of Silver as long and as oft as he pleaseth whereas other men are seldom admitted to that prospect and see onely some few of the fruits or purchases of it 12 The sleep of a labouring man is sweet s Because he is free from those cares and fears wherewith the minds of rich men are oft distracted and their sleep disturbed whether he eat little t Then his weariness disposeth him to sleep or much u In which case his healthful Constitution and laborious course of life prevents those crudities and indigestions which oft-times break the sleep of rich men but the †Heb. saturity or fulness abundance x Heb. the fulness either 1. of his Diet which commonly discomposeth their stomachs and hinders their rest Or 2. of Wealth which is commonly attended with many perplexing cares which disquiet men both by Day and by Night The Hebrew word is used in Scripture both ways and possibly it is thus generally expressed to include both significations of the rich will not suffer him to sleep 13 There is a sore evil which I have seen under the sun namely riches kept for the owners thereof to their hurt y Because they frequently are the instruments and occasions both of their present and eternal destruction as they feed their Pride or Luxury or other hurtful Lusts which wast the Body and shorten the Life and damn the Soul and as they are great â—…mptations to Tyrants or Thieves yea sometimes to Relations or Servants or others to take away their lives that they may get their Riches 14 But z Or For or Or or Moreover For this Particle is so rendred by divers others both here and in other places of Scripture those riches perish a If they be kept it is to the owners hurt and if not they are lost to his grief by evil travel b By some wicked practices either his own or of other men or by some secret Hand of God cursing all his Enterprizes and he begetteth a son and there is nothing in his hand c Either 1. In the Fathers power to leave to his Son for whose sake he underwent all those hard labours which is a great aggravation of his grief and misery Or 2. in the Sons possession after his Fathers death 15 * Job 1. 21. Ps. 49. 17. 1 Tim. 6. 7. As he came forth of his mothers womb naked shall he return to go d Into the womb or belly of the Earth the common Mother of all Mankind See the Notes on Iob 1. 21. Eccles. 12. 7. And return to go is put for return and go and going is here put for dying as Iob 16. 22. Psal. 39. 13. as he came and shall take nothing of his labour which he may carry away in his hand c. e This is another vanity If his Estate be neither lost nor kept to his hurt but enjoyed by him with safety and comfort all his days yet when he dies he must leave it behind him and cannot carry one handful of it with him into another World 16 And this also f Which I have last mentioned and shall now repeat is a sore evil that in all points as he came so shall he go and * Ch. 1. 3. what profit hath he that hath laboured for the wind g For Riches which are empty and unsatisfying uncertain and transitory fleeing away swiftly and strongly Prov. 23. 5. which no Man can hold or stay in its course all which are the properties of the Wind. Compare Prov. 11. 29. Hos. 12. 1. 17 All his days h To wit of his life also he eateth in darkness i He hath no comfort in his Estate but even when he Eats when other men relax their Minds and use freedom and chearfulness he doth it with anxiety and discontent as grudging even aâ—… his own necessary expences and tormenting himself with cares about getting and disposing and keeping his Estate and he hath much sorrow and wrath with his sickness k When he falls sick and presageth or feareth his Death he is filled with rage because he is cut off before he hath accomplished his designs and because he must leave that Wealth and World in which all his hopes and happiness lies and must go to give up a doleful account to his Judge of all his actions and acquisitions 18 Behold that which I have seen l i. e. Learned by study and experience * Ch. 2. 24. 3. 12 13 22. 9. 7. 11. 9. 1 Tim. 6. 17. †Heb. there is a good which is comely c. it is good and comely m Good or comfortable to Man's self and Comely or Amiable in the Eyes of other men as penuriousness is base and dishonourable for one to eat and to drink and to enjoy the good of all his labour that he taketh under the sun †Heb. the number of the days all the days of his life which God giveth him * Ch. 2. 10. 3. 22. for it is his portion n To wit of worldly goods for he hath another and a better portion in Heaven This liberty is given to him by God and this is the best advantage as to this life which he can make of them 19 * Ch. 6. 2. Every man also to whom God hath given riches and wealth and hath given him power o Heb. hath given him the dominion who is the Lord and Master of his Estate not a Slave to it Of this and the former Verse see the Notes on Eccles 2. 24. 3. 12 13. to eat thereof and to take his portion p To his own use to use what God hath given him and to rejoice in his labour this is the gift of God 20 ‖ Or though he give not much yet he remembreth c. For he shall not much remember q So as to disquiet or vex himself therewith the days r Either 1. the troubles days being here put for evil or sad days by an usual Synecdoche as Iob 18. 20. Psal. 137. 7. Obad. v. 12. Mic. 7. 4. Or â—… the time in general which is irksom and tedious to men oppressed with discontent or misery who usually reckon every Hour or Minute that passeth and have their Minds and Thoughts constantly fixed upon the vanity and uncertainty of this life upon the afflictions which they have already endured and may further expect whereas to men of contented and chearful minds the time is short and sweet and passeth
way that he came by the same shall he return and shall not come into this city saith the LORD 35. For I will * 2 Kin. 20. 6. defend this city to save it for mine own sake and for my servant Davids sake 36. Then the * 2 Kin. 19. 35 angel of the LORD went forth and smote in the camp of the Assyrians a hundred fourscore and five thousand and when they arose early in the morning behold they were all dead corpses 37 So Sennacherib king of Assyria departed and went and returned and dwelt at Nineveh 38. And it came to pass as he was worshiping in the house of Nisroch his god that Adrammelech and Sharezer his sons smote him with the sword and they escaped into the land of †Heb. Ararat Armenia and Esar-haddon his son reigned in his stead For the understanding of this and the foregoing Chapter the Reader is desired to consult my Notes upon 2 Kings 18. 19. part of 20. CHAP. XXXVIII 1. IN * 2 Kin. 20. â—… 2 Chr. 32. 24. those days was Hezekiah sick unto death and Isaiah the prophet the son of Amoz came unto him and said unto him Thus saith the LORD †Heb. give charge concernning thy house Set thine house in order for thou shalt die and not live 2. Then Hezekiah turned his face toward the wall and prayed unto the LORD 3. And said Remember now O LORD I beseech thee how I have walked before thee in truth and with a perfect heart and have done that which is good in thy sight and Hezekiah wept †Heb. with great weeping sore 4. Then came the word of the LORD to Isaiah saying 5. Go and say to Hezekiah Thus saith the LORD the God of David thy father I have heard thy prayers I have seen thy tears Behold I will add unto thy days fifteen years 6. And I will deliver thee and this city out of the hand of the king of Assyria and I will defend this city 7. And this shall be a sign unto thee from the LORD that the LORD will do this thing that he hath spoken 8. Behold I will bring again the shadow of the degrees which is gone down in the †Heb. degrees by or with the sun sun-dial of Ahaz ten degrees backward so the sun returned ten degrees by which degrees it was gone down 9. The writing of Hezekiah a Who was a good Man and full of the Holy Ghost and inspired by him to Write this both as a Testimony of his own Gratitude to God and for the Instruction of after Ages king of Iudah when he had been sick and was recovered of his sickness 10. I said b To and within my self I Concluded it in the cutting off of my days c When my days were cut off by the Sentence of God related here ver 1. I shall go to the gates of the †Heb. hell Mat. 16. 18. grave d I perceive That I must die without any hopes of prevention The Grave is called a Man's long home Eccles. 12. 5. and The house appointed for all living Men Job 30. 23. and Death opens the gates of this House We read also of the gates of death Psal. 9. 13. 107. 18. I am deprived of the residue of my years e Which I might have lived according to the common course of Nature and of God's dispensations and which I expected and hoped to live for the Service of God and of my Generation 11. I said I shall not see the LORD f I shall not enjoy him for seeing is put for enjoying as hath been frequently noted even the LORD in the land of the living g In this World which is so called Psal. 27. 13. 116. 〈◊〉 â—…sa 53. 8. in his Sanctuary Which Limitation is prudently added to intimate That he expected to see God in another place and manner even in Heaven Face to Face I shall behold man no more with the inhabitants of the world h I shall have no more Society with Men upon Earth 12. Mine age is departed i The time of my Life is expired and is removed from me as a shepherds tent k Which is easily and speedily removed I have cut off l To wit by my Sins provoking God to do it Or I do declare and have concluded That my Life is or will be suddenly cut off For Men are oft said in Scripture to do those Things which they onely declare and pronounce to be done as Men are said to pollute and to remit and retain sins and the like when they onely declare Men and Things to be polluted and Sins to be remitted or retained by God like a weaver m Who cutteth off the Web from the Loom either when it is finished or before according to his pleasure my life he n The Lord who pronounced this Sentence against him will cut me off ‖ Or from the â—…rum with pining sickness o With a consuming Disease wasting my Spirits and Life Some render this Word from the thrum from those Threds at the end of the Web which are fastned to the Beam So the similitude of a Weaver is continued from day even to night wilt thou make an end of me p The Sence is Either 1. this Sickness will kill me in the space of one day Or rather 2. thou dost pursue me night and day with continual Pains and wilt not desist till thou hast made a full End of me so that I expect that every day will be my Last day 13. I reckoned till morning q When I was filled with Pain and could not Rest all the Night long even till Morning my Thoughts were working and presaging That God would instantly break me to peices and that every moment would be my last and the like restless and dismal Thoughts followed me from Morning till Evening But he mentions onely the time before Morning to aggravate his Misery that he was so grievously Tormented when others had sweet Rest and Repose that as a lion so will he break all my bones from day even to night wilt thou make an end of me 14. Like a crane or a swallow r Or a crane and â—…llow the conjunction and being here as it is Hab. 3. 11. and elsewhere understood as is manifest from Ier. 8. 7. where it is expressed with these very words so did I chatter s My complaint and cry was like to the noise of a Swallow quick and frequent and like that of a Crane loud and frightful And this very Comparison is used of Mourners not onely in Scripture but in other Authors concerning which the Learned Reader may consult my Latine Synopsis I did mourn as a dove t Whose mournful Tone is observed Isa. 59. 11. Ezek 9. 16. and elsewhere mine eyes fail with looking upward u Whilst I lift up mine Eyes and Heart to God
1. that God should be served with the best of every kind 2. that man represented by these sacrifices should aim at all purity and perfection of heart and life and that Christians should one day attain to it Eph. 5. 27. 3. the spotless and compleat holiness of Christ Heb. 9. 13 14. 1 Pet. 1. 18 19. and 2. 22. he shall offer it ‖ Or to be â—…ted for him Isa. 56. 7. 58. 5. 6â—… Jer. 6. 20. of his own voluntary will h According to this translation the place speaks onely of free-will offerings or such as were not prescribed by God to be offered in course but were offered at the pleasure and by the voluntary devotion of any person either by way of supplication for any mercy which he needed or desired or by way of thanksgiving for any favour or blessing received But it may seem improper to restrain the rules here given to freewill offerings which were to be observed in other offerings also And the Hebrew word is by the 〈◊〉 Chaldee Syr. and Arab. and others rendred to this purpose for his acceptation or that he may be accepted with God or that God may be atoned as it is ver 4. And so this phrase is used Levit. 23. 11. at the door of the Tabernacle of the Congregation i In the Court near to the door where the Altar stood ver 5. For here it was to be sacrificed and here also the people might behold the oblation of it And this further signified that men could have no entrance neither into the earthly tabernacle the Church nor into the heavenly tabernacle of glory but by Christ who is the door Ioâ—… 10. 7 9. by whom alone we have access to God before the LORD 4 * 〈◊〉 29. 1â—… 15. And he shall put his hand k i. e. Both his hands Levit. 8. 14 18. and 16. 21. A common Enallage upon the head of the burnt-offering l Whereby he signified 1. that he willingly gave it to the Lord. 2. that he did legally unite himself with it and judged himself worthy of that death which it suffered in his stead and that he laid his sins upon it in a ceremonial way and had an eye to him upon whom God would lay the iniquity of us all Isa. 53. 6. and that together with it he did freely offer up himself to God and it shall be accepted from him to make atonement for him m To wit ceremonially and sacramentally as directing his faith and thoughts to that true propitiatory sacrifice which in time was to be offered up for him See Rom. 3. 25. Heb. 9. 15 25 26. And although burnt-offerings were commonly offered by way of thanksgiving Gen. 8. 20 Psal. 51. 16 17. yet they were sometimes offered by way of atonement for sin to wit for sins in general as appears from Ioâ—… 1. 5. but for particular sins there were special sacrifices as we shall see 5 And he n Either 1. the offerer who is said to do it to wit by the Priest for men are commonly said to do what they cause others to do as Ioh. 4. 1 2. Or 2. the Priest as it follows or the Levite whose office this was See Exod. 29. 11. Levit. 8. 15. Numb 8. 19. 1 Chron. 23. 28 31. 2 Chron. 30. 16. and 35 11. shall kill the bullock before the LORD and the Priests Aarons sons shall bring the bloud and sprinkle the blood round about upon the Altar o Which was done in a considerable quantity as may be gathered from Zech. 9. 15. and whereby was signified 1. that the offerer deserved to have his blood spilt in that manner 2. that the blood of Christ should be poured forth for sinners and that that was the onely mean of their reconciliation to God and acceptance with him that is by the door of the Tabernacle of the Congregation 6 And he shall slay the burnt-offering p Partly for decency because the sacrifices being as it were Gods food and feast it was incongruous to offer to God that which men refused to eat and partly to signify that the great thing which God required and regarded in men was not their outward appearance but their inside and that as he doth see all mens insides Heb. 4. 13. so he will one day make them visible to others and cut it into his pieces q To wit the head and â—…at and inwards and legs ver 8 9. 7 And the sons of Aaron the Priest shall put fire r Or dispose the fire i. e. blow it up and put it together so as it might be fit for the present work For the fire there used and allowed came down from heaven Levit. 9. 24. and was to be carefully preserved there and all other fire was forbidden Levit. 10. 1 c. upon the altar and lay the wood in order upon the fire 8 And the Priests Aarons sons shall lay the parts the head and the fat s All the fat which was to be separated from the Flesh and to be put together to increase the flame and to consume the other parts of the sacrifice more quickly Others translate it the trunck of the body as distinguished from the head and joints and inward parts in order upon the wood that is in the fire which is upon the Altar 9 But the inwards and his legs shall he wash t To signify the universal and perfect purity both of the inwards or the heart and of the legs or ways or actions which was in Christ and which should be in all Christians in water and the Priest shall burn all u Not onely the parts now mentioned but all the rest the trunck of the body and the shoulders as is apparent from the practise or execution of these precepts on the Altar to be a burnt-sacrifice an offering made by fire of a sweet savour x Not in it self for so it rather caused a stink but as it represented Christs offering up himself to God as a sweet smelling savour Eph. 5. 2. and to admonish us of the excellent vertue of Divine institution without which God values no worship though never so glorious and by which even the meanest things are pretious and acceptable to God unto the LORD 10 And if his offering be of the flocks namely of the sheep or of the goats for a burnt-sacrifice he shall bring it a male without blemish 11 And he shall kill it on the side of the Altar Northward y Here this and other kinds of sacrifices were killed 〈◊〉 6. 25 and 7. 2. because here seemâ—… to have been the largeâ—… and most convenient place for that work the Altar being probably near the middle of the east end of the building and the entrance being on the south-side so the Northside was the onely vacant place Beâ—…des this might design the place of Christs death both more generally to wit in 〈◊〉 which was in the sides
for the Tribe they might give up part of their right to others with the Rulers consent as Iudah gave a share to Simeon and to Dan within his lot according to the names of the tribes of their fathers d i. e. The Lots shall go under the names of each tribe or each Patriarch they shall inherit 56 According to the lot shall the possession thereof be divided between many and few e i. e. That share which shall by Lot fall to each tribe shall be distributed to the several families and persons in such proportions as their numbers shall require 57 * Gen. 46. 11. Exod. 6. 16 17 18. 19. â—… Chro. 6. 1 16. And these are they that were numbred of the Levites of Gershon the family of the Gershonites of Kohath the family of the Kohathites of Merari the family of the Merarites 58 These are the families of the Levite f Which are here numbred by themselves because they were not to have a distinct share of the land whence it is that they are not so distinctly and exactly mentioned as the other tribes but confusedly and imperfectly some of them being wholly omitted here See Exod. 6. 17 18 19. the family of the Libnites the family of the Hebronites the family of the Mahlites the family of the Mushites the family of the Korhites and Kohath begat Amram 59 And the name of Amrams wife was * Exod. 2. 1 2. and 6. 20. Jochebed the daughter of Levi whom her mother g To wit Levi's wife which must necessarily be understood bare to Levi in Egypt and she bare unto Amram Aaron and Moses and Miriam their sister 60 And unto Aaron was born Nadab and Abihu Eleazar and Ithamar 61 And * Lev. 10. â—… chap. 3. 4. 1 Chron. 24. â—… Nadab and Abihu died when they offered strange fire before the LORD 62 And those that were numbred of them were twenty and three thousand h One thousand more than they were Numb 3. 39. all males from a month old and upward i The reason of which different way of numbring see on Numb 3. 15. for they were not numbred among the children of Israel because there was no inheritance given them among the children of Israel 63 These are they that were numbred by Moses and Eleazar the priest who numbred the children of Israel in the plains of Moab by Jordan near Jericho 64 But among these there was not a man of them whom Moses and Aaron the priest numbred when they numbred the children of Israel in the wilderness of Sinai 65 For the LORD had said of them They * chap. 14. 28 29. 1 Cor. 10. 5 6. shall surely die in the wilderness and there was not left a man of them i To wit of those who then murmured and rebelled against God as plainly appears both because this threatning and punishment is confined to those transgressours and because otherwise this had not been true for of those that were then numbred there were now left Eleazar and Ithamar and possibly many of the Levites and some others who being not guilty of that sin did not partake of their judgment Caleb and Ioshua are mentioned here as also Numb 14. not by way of exception as if these were murmurers which is utterly denied Numb 14. 24. but by way of opposition to signify that they though they were two of the spies and companions of them who were the chief authours and ringleaders of that mutiny yet they kept themselves from their sin and therefore God kept them from their plague and destruction as also he did some others for the same reason save Caleb the son of Jephunneh and Joshua the son of Nun. CHAP. XXVII 1 THen came the daughters of * chap. 26. 33. and 36. 11. Josh. 17. 3. Zelophehad a Perceiving that the males onely were numbred and that the land was to be divided to them onely they put in their claim for a share in their fathers inheritance the son of Hepher the son of Gilead the son of Machir the son of Manasseh of the families of Manasseh the son of Joseph and these are the names of his daughters Mahlah Noah and Hoglah and Milcah and Tirzah 2 And they stood before Moses and before Eleazar the priest and before the princes and all the congregation by the door of the tabernacle of the congregation b Nigh unto which it seems was the place where Moses and the chief rulers assembled for the administration of publick affairs which also was very convenient because they had frequent occasion of recourse to God for his assistance and direction therein saying 3 Our father * chap. 14. 35. and 26. 64 65. died in the wilderness and he was not in the company of them that gathered themselves together against the LORD * chap. 16. 1. in the company of Korah c Nor in any other rebellion of the people which must be understood because all of them are opposed to his own sin in which alone he is said to die But they mention this onely either 1. because he might possibly be accused to be guilty of this Or 2. because he being an eminent person might be thought guilty of that rather than of any other because the great and famous men were more concerned in that rebellion than others Or 3. to gain the favour of Moses against whom that rebellion was more particularly directed and more desperately prosecuted than any other Or 4. because peradventure he died about that time and therefore might be presumed guilty of that crime Or rather 5. because that sin and as it may seem that onely of all the sins committed in the wilderness was of such a flagitious nature that God thought fit to extend the punishment not onely to the persons of those rebels but also to their children and families Numb 16. 27 32. as was usual in like cases as Deut. 13. 15. Ios. 7. 24. Whence it is noted as a singular priviledge granted to the children of Korah that they died not Numb 26. 11. whereas the children of their confederates died with them And this makes their argument here more proper and powerful that he did not die in that sin for which his posterity were to be cut off and to lose either their lives or their inheritances and therefore their claim was more just but died in his own sin d Either 1. for that sin mentioned Numb 14. which they call his own sin in opposition not to the rest of the people for it was a common sin but to his children i. e. the sin for which he alone was to suffer in his person and not in his posterity as God had appointed Numb 14. 33. Or rather 2. for his own personal sins for 1. these were more properly his own sins 2. it was a truth and that believed by the Iews that death was a punishment for mens own sins 3. the punishment
Bebai Jehohanan Hananiah Zabbai and Athlai 29 And of the sons of Bani Meshullam Malluch and Adajah Jashub and Sheal and Ramoth 30 And of the sons of Pahath-moab Adna and Chelal Benajah Maasejah Mattaniah Bezaleel and Binnui and Manasseh 31 And of the sons of Harim Eliezer Ishijah Malchiah Shemajah Shimeon 32 Benjamin Malluch and Shemariah 33 Of the sons of Hashum Matanai Mattathah Zabad Eliphelet Jeremai Manasseh and Shimei 34 Of the sons of Bani Maadi Amram and Uel 35 Benajah Bedejah Chelluh 36 Vaniah Meremoth Eliashib 37 Mattaniah Mattenai and Jaasau 38 And Bani and Binnui Shemei 39 And Shelemiah and Nathan and Adajah 40 ‖ Or 〈◊〉 â—…bai according to some copies Machnadebai Shashai Sharai 41 Azareel and Shelemiah Shemariah 42 Shallum Amariah and Joseph 43 Of the sons of Nebo Jehiel Mattithiah Zabad Zebina Jadau and Joel Benajah 44 All these had taken strange wives and some of them had wives by whom they had children c Whereby he implies that most of their Wives were barren Which came to pass by Gods special Providence partly to manifest his displeasure against such matches and partly that the practice of this great and necessary duty might not be encumbred with too many difficulties NEHEMIAH THis Book seems not to have been written by Ezra because it is written in a quite differing and more plain and easy stile and without that mixture of Chaldee or Syriack words which is in the Book of Ezra but by Nehemiah ch 1. 1. who writ an account of his own Transactions as Ezra did of his But whether this be the same Nehemiah who came up with Zerubbabel Ezra 2. 2. Nehemiah 7. 7. may be questioned the same name being oft given to divers Persons And for the name of Tirshatha which is used both Ezra 2. 63. Nehem. 7. 65 70. that seems to be the Title of his Office and so belongs to any Governour whether it was Zerubbabel or Nehemiah or any other CHAP. I. 1 THe words a Or rather the acts or deeds as the word oft signifies of which he here treats of Nehemiah the son of Hachaliah And it came to pass in the month * Zech. 7. 1. Chisleu b Which is the 9th month containing part of November and part of December in the twentieth year c Of Artaxerxes ch 2. 1. as I was in Shushan d The Chief and Royal City of Persia Esth. 3. 15. the palace 2 That Hanani one of my Brethren e Of my Family or Tribe or Nation came he and certain men of Judah and I asked them concerning the Jews that had escaped f Out of the slavery which they indured in strange Lands which were left of the captivity g The remnant of those numerous Captives and concerning Jerusalem 3 And they said unto me the remnant that are left of the captivity there in the province h i. e. In Iudea which was now made a province under the Persian Monarchs see the Notes on Ezra 5. 8. are in great affliction and reproach i Despised and distressed by the neighbouring Nations the wall of Jerusalem also * 2 Kin. 25. 10. is broken down and the gates thereof are burnt with fire k i. e. The walls and gates continue in the same woful plight in which Nebuchadnezzar left them the Jews not being yet in a condition to rebuild them nor having Commission from the Kings of Persia to do so but onely to build the Temple and their own private houses And this made their enemies scorn them who also would have ruined them but for fear of offending the Persian King 4 And it came to pass when I heard these words that I sate down and wept and mourned certain days and prayed before the God of heaven 5 And said I beseech thee * Dan. 9. 4. O LORD God of heaven the great and terrible God * Exod. 20. 6. that keepeth covenant and mercy for them that love him and observe his commandments 6 Let thine ear now be attentive and thine eyes open that thou mayest hear the prayer of thy servant which I pray before thee now day and night for the children of Israel thy servants and confess the sins of the children of Israel which we have sinned against thee both I and my fathers house have sinned 7 We have dealt very corruptly l Or we have wholly corrupted to wit our selves and our ways and thy Worship against thee and have not kept the commandments nor the statutes nor the judgments which thou commandedst thy servant Moses 8 Remember I beseech thee the word that thou commandedst thy servant Moses to deliver to us saying * 〈◊〉 26. 39. 〈◊〉 4. 25. â—… if ye transgress I will scatter you abroad among the nations 9 But if ye turn unto me and keep my commandments and do them * 〈◊〉 30. 4. though there were of you cast out unto the uttermost part of heaven yet will I gather them from thence and will bring them unto the place that I have chosen to set my name there 10 Now these are thy servants and thy people whom thou hast redeemed by thy great power and by thy strong hand 11 O LORD I beseech thee let now thine ear be attentive unto the prayer of thy servant to the prayer of thy servants †〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 who desire to fear thy name and prosper I pray thee thy servant this day and grant him mercy in the sight of this man m The King who though a God by Office is but a man by Nature and therefore his heart is wholly at thy disposal For I was the kings cup bearer n Whereby I had opportunity to speak to him and some Favour and Freedom with him which encouraged me to make this Prayer and to hope for some success CHAP. II. 1 And it came to pass in the month * 〈◊〉 3. 7. Nisan a Which was four months after he had heard those sad ridings The reason of this long silence and delay might be manifold either because he thought fit that some time should be spent by himself and possibly others of his brethren in seeking God by solemn Prayer and fasting for Gods blessing and the good success of this great affair or because he could not take so long and dangerous a journey in the depth of Winter or because his turn of attending upon the King did not come to him till that time or because till then he wanted a fit opportunity to move it to the King by reason of the Kings indisposition or occasions or multitude of attendants among whom there probably were diverse enemies to the Jews who he feared might hinder his design and desire in the twentieth year of Artaxerxes b Artaxerxes Longimanus the Son of the great Xerxes who reigned both with his Father and after his death alone whence the years of his reign are
sorrows of death b Dangerous and deadly calamities as bitter as death Or the cords of death compassed me and the pains of hell c Or of the grave or of death either killing pains or such agonies and horrors as dying persons use to feel within themselves ‖ Heb. found me gat hold upon me d Heb. found me i. e. surprised me Having been long pursuing me at last they overtook me and seized upon me and I gave up my self for lost I found trouble and sorrow 4 Then called I upon the Name of the LORD O LORD I beseech thee deliver my soul. 5 Gracious is the LORD e This he mentions either 1. as that which he found by experience in answer to his prayers or 2. as the argument by which he encouraged himself to pray and righteous f Therefore he will maintain me and my just cause against my unrighteous oppressors and perform his promises and save those who faithfully serve him and put their trust in him yea our God is merciful 6 The LORD preserveth the simple g Sincere and plain-hearted persons who dare not use those frauds and crasty and wicked artifices in saving themselves or destroying their enemies but wait upon God with honest hearts in his way and for his time of deliverance Which was the case of David who though he had the prospect and promise of the Kingdom yet would not make haste to it by indirect courses as by cutting off Saul when he had great provocation and fair opportunity to do it of which see 1 Sam. 24. 26. Such persons he calls simple or foolish as this word is commonly rendred not because they are really so but because the world esteems them so I was brought low and he helped me 7 Return unto thy rest h Unto that tranquillity of mind and cheerful confidence in Gods promises and providence which thou didst once enjoy O my soul for * Psal. 13. 6. the LORD hath dealt bountifully with thee 8 * 〈◊〉 56. 13. For thou hast delivered my soul i My self from death mine eyes from tears and my feet from falling k To wit into mischief and the pit of destruction 9 I will walk before the LORD l Or I shall walk c. This is either 1. the Psalmists promise to God in requital of the favour last mentioned I will therefore please God as this phrase is used Gen. 5. 24. comp with Heb. 11. 5. Gen. 17. 1. I will devote my self to the worship and service of God Or 2. his thankful acknowledgment of Gods further favour Though I be now banished from the place of thy presence and worship yet I assure my self that I shall be restored to it and shall spend my days in thy house and service which is the one thing that I desired above all other things Psal. 27. 4. in the land of the living m Amongst living men in this world See on Psal. 27. 13. 10 * Cor. 4. 13. I believed n To wit Gods promise of deliverance and of the Kingdom made to me by Samuel which I was confident he would perform in spight of discouragements and difficulties therefore have I spoken o So these words are translated as by others so by the Apostle 2 Cor. 4. 13. I have spoken either 1. what I have now said v. 9. or 2. what I have uttered to others concerning Gods promises made to me Which I was not ashamed nor afraid to publish when I had occasion because I was fully perswaded that God would make them good I was greatly afflicted p Or when I was c. or although I was c. such particles being very frequently understood The sence is And this I did even in the midst of many and sore afflictions 11 I said q Yet once I confess I spake very unadvisedly in my haste r Through hastiness and precipitation of my mind for want of due consideration as the same phrase is used Psal. 31. 22. Or in my terror or amazement when I was discomposed and distracted with the greatness of my troubles * 〈◊〉 3. 4. All men are liars s The sence is either 1. All men yea even my former friends and companions prove deceitful and perfidious all humane help faileth me so that my case is desperate if God do not help me Or 2. All men Gods own Prophets not excepted are liable to mistakes by the condition of their nature as they are men and therefore may easily deceive others and this might be the case of Samuel in his promise of the Kingdom to me Thus he questions the truth of Gods promises yet so as he doth not strike directly at God but onely reflects upon the instrument 12 What shall I render unto the LORD for all his benefits towards me t Yet notwithstanding all my dangers and my distrust of God too God hath conferred so many and great blessings upon me that I can never make sufficient returns to him for them 13 I will take the cup of salvation u I will offer the sacrifice of thanksgiving to God as this phrase seems to be explained below v. 17. where the latter clause of the verse is the same with that which here follows The phrase is taken from the common practice of the Jews in their Thank-offerings in which a Feast was made of the remainders of the Sacrifices and the Offerers together with the Priests did eat and drink before the Lord and amongst other Rites the Master of the Feast took a cup of wine into his hand and solemnly blessed God for it and for the mercy which was then acknowledged and then gave it to all the guests who drunk successively of it See 1 Chron. 16. 2 3. To which custom it is supposed that our blessed Saviour alludes in the institution of the Cup which also is called the Cup of blessing 1 Cor. 10. 16. which is in effect the same with the Cup of salvation This Metaphor of a Cup is used both of afflictions as Psal. 11. 6. 75. 9. and of comforts as Psal. 23. 5. Ier. 16. 8. and call upon the Name of the Lord x Or publish or preach in or of the name of the Lord i. e. his gracious nature and the great things which he hath done for me For he speaks of praise rather than of prayer as appears both from the former clause and by comparing v. 17. 14 I will pay my vows y The praises and sacrifices which I vowed to God in the time of my distress unto the LORD now in the presence of all his people z That they who heard my vows or understood them by the report of others might be witnesses of my payment of them and not be scandalized by my unfaithfulness in that matter 15 Precious in the sight of the LORD is the death a He sets an high price upon it he will
not readily grant it to those that greedily seek it and if any son of violence procure it he will make him pay very dearly for it and when the Saints suffer it for Gods sake as they frequently do it is a most acceptable Sacrifice to God and highly esteemed by him Thus the blood of Gods people is said to be precious in his sight Psal. 72. 14. And in the same sence the life of a man is said to be precious in his eyes who spareth and preserveth it as 1 Sam. 26. 21. 2 Kings 1. 13. Gods people are precious in his eyes both living and dying for whether they live they live unto the Lord or whether they die they die unto the Lord Rom. 14. 8. of his saints 16 O LORD truly I am thy servant b This is either 1. an argument used in prayer It becometh thee to protect and save thy own servants as every good master doth or rather 2. a thankful acknowledgment of his great obligations to God whereby he was in duty bound to be the Lords faithful and perpetual servant For this suits best with the context I am thy servant and * Psal. 86. 16. the son of thy handmaid c Either 1. the son of a mother who was devoted and did devote me to thy serviet Or 2. like one born in thy house of one of thy servants and so thine by a most strict and double obligation thou hast loosed my bonds d Thou hast rescued me from mine enemies whose captive and vassal I was and therefore hast a just right and title to me and to my service 17 I will offer to thee * Lev. â—… 12. the sacrifice of thanksgiving and will call upon the Name of the LORD 18 I will pay my vows unto the LORD now in the presence of all his people e And as I said before so I now repeat my promise for the greater assurance and to lay the stricter obligation upon my self 19 In the courts of the LORD's house in the midst of thee O Jerusalem Praise ye the LORD PSAL. CXVII This Psalm contains a Prophecy of the Calling of the Gentiles as appears both from the matter of it and from Rom. 15. 11. where it is quoted to that purpose 1 O * Rom. 15. 11. Praise the LORD a Acknowledge the true God and serve him onely and cast away all your Idols all ye nations praise him all ye people 2 For his merciful kindness is great towards us b Either 1. towards us Jews to whom he hath given those peculiar priviledges which he hath denied to all other nations But this may seem an improper argument to move the Gentiles to praise God for his mercies to others from which they were excluded Or 2. towards all of us all the children of Abraham whether carnal or spiritual who were to be incorporated together and made one body and one sold by and under the Messias Iob. 10. 16. Eph. 2. 14. which mystery seems to be insinuated by this manner of expression and the truth of the LORD endureth for ever Praise ye the LORD PSAL. CXVIII This Psalm most probably was composed by David when the Civil Wars between the Houses of Saul and David were ended and David was newly setled in the Kingdom of all Israel and had newly brought up the Ark of God to his Royal City But though this was the occasion yet David or at least the Spirit of God which indired this Psalm had a further reach and higher design in it and especially in the latter part of it which was to carry the Readers thoughts beyond the Type to the Antitype the Messias and his Kingdom who was chiefly intended in it Which is apparent both from the testimonies produced of it to that purpose iâ—… the Neâ—…t Testament as Mat. 〈◊〉 9 42. Mark 12. 10 11. Acts 4. 11 c. and from the consent of the Hebrew Doctors both ancient and modern one evidence whereof is that in their prayers for their Messiah they use some part of this Psalm and from the matter it self as we shall see hereafter The form of this Psalm may seem to be dramatical and several parts of it are spoken in the name of several persons yet so that the distinction of the persons and their several passages is not expressed but lest to the observation of the intelligent and diligent Reader as it is in the Book of the Song of Solomon and in some part of Ecclesiastes and in many profane Writers David speaks in his own name from the beginning to v. 22. and from thence to v. 25. in the name of the people and thence to v. 28. in the name of the Priests and then concludes in his own name 1 O * 1 Chro. 16. 8. Psal. 106. 1. 107. 1. 136. 1. Give thanks a All sorts of persons which are particularly expressed in the three next verses as they are mentioned in like manner and order Psal. 115. 9 10 11. where see the Notes unto the LORD for he is good because his mercy endureth for ever 2 Let Israel b After the flesh all the Tribes and people of Israel except the Levites now say that his mercy endureth for ever 3 Let the house of Aaron c The Priests and Levites who were greatly discouraged and oppressed in Sauls time and shall receive great benefits by my government now say that his mercy endureth for ever 4 Let them now that fear the LORD d The Gentile-Proselytes whereof there were in Davids time and were likely to be greater numbers than formerly had been say that his mercy endureth for ever 5 I called upon the LORD †Heb. out of distress in distress the LORD answered me and * Psal. 18. 19. set me e Which Verb is tacitly included in the former and is easily understood out of Psal. 31. 9. where the full phrase is expressed and from the following word See the like examples in the Hebrew Text Gen. 12. 15. Psal. 22. 21 c. ‖ Or with enlargement in a large place 6 * Psal. 56. 4 11. Heb. 13. 6. The LORD is ‖ Heb. for me on my side I will not fear what can man f A frail and impotent creature in himself and much more when he is opposed to the Almighty God do unto me 7 * Psal. 54. 4. The LORD taketh my part with them that help me g He is one of the number of my helpers and enables them to defend me therefore shall I see my desire upon them that hate me 8 * Psal. 40. 4. 62. 8 9. Jer. 17. 5 7. It is better to trust in the LORD than to put confidence in man h As mine adversaries do in their own numbers and in their great confederates 9 * Psal. 146. 2. It is better to trust in the LORD than to put confidence in princes i The neighbouring and