Judges that not long too after the death of Joshua and not according to the order of time as they are here inserted after the death of Samson Concerning which see the note upon vers 6. Vers 2. And he said unto his mother The eleven hundred shekels of silver that were taken from thee about which thou cursedst c. To wit either by cursing those that had stolen it through the violence of her passion or by adjuring those she spake to under a curse to reveal what was become of it if they knew any thing of it Now the bitternesse of his mothers spirit in cursing thus was doubtlesse the greater because she had superstitiously devoted it to a religious use to wit the making of images for her sonne But yet Micah mentions it as being touched in conscience by way of aggravating his sinne implying the reason why he could no longer detain it In mine own hearing saith he thou didst curse those that had taken thy silver from thee or that did not discover where it was yet wretch as I am hitherto I have detained it but no longer dare I lie under a mothers curse and therefore am I now come to confesse my sinne and to restore again the money to you And his mother said Blessed be thou of the Lord my sonne That is free be thou from my curse my sonne and mayst thou be blessed of the Lord and not cursed because thou hast repented of this fact and so ingeniously dost offer to restore what unadvisedly before thou hadst taken away from me Vers 3. His mother said I had wholly dedicated the silver unto the Lord c. Micahs mother here tells him that she had wholly dedicated the silver unto the Lord Jehovah as it is in the Hebrew and yet withall she addes that it was to make idols for him to make a graven image and a molten image whereby it is evident that in these times when many of the Israelites were become idolaters yet they pretended and intended the worship of the true God in their idol-service not esteeming those dumb and dead images gods but onely representations and remembrances of the true God Some question whether this which she spake of a graven image and a molten image was meant of two severall images that she intended should be made of her silver one graven and another molten or of one image which is called a graven and a molten image onely because they did melt their silver and cast it into the form of an image and then did afterwards polish and finish it with graving tools but that two severall images are here intended is evident in the following chapter vers 18. where it is plain that they are named severally And these went into Micahs house and fetched the carved image the ephod and the Teraphim and the molten image Vers 4. Yet he restored the money unto his mother Though she now gave it him freely yet he would not keep it as fearing the disquiet of his conscience if she would bestow it as she vowed she might but he would be sure to rid his hands of it And his mother took two hundred shekels of silver and gave them to the founder who made thereof a graven image and a molten image c. The other nine hundred shekels were therefore it seems laid out in providing an ephod and other ornaments for the priest in providing their teraphim and whatsoever else was requisite for the idolatrous worship oâ— theâ— false gods Vers 5. And the man Micah had an house of gods c. That is a chappel consecrated to these superstitious devotions and made an ephod under which are comprehended all other garments for the priests and teraphim now these teraphim were a speciall sort of images distinguished by that name from all other sorts of images 2. Kings 23.24 Moreover the workers with familiar spirits and the wizards and the images the teraphim it is in the originall and the idols and all the abominations that were spied in the land of Judah and in Jerusalem did Josiah put away It seems they had the shape of men 1. Sam. 19.13 And Michael took an image and laid in the bed for there also Michaels image is in the originall called teraphim and that they made use of them as oracles and received from them answers what to do in doubtfull cases Ezek. 21.21 The king of Babylon stood at the parting of the way at the head of the two wayes to use divination he made his arrows bright he consulted with images or teraphim Zach. 10.2 The idols or teraphim have spoken vanity and the diviners have seen a lie and have told false dreams and it may well be that this made the Danites enquire at Micahs house concerning the successe of their journey Vers 6. In those dayes there was no king in Israel c. That is in those dayes when Micah did this before related But when was this The time is not expressely set down some conceive this was done after Samsons death and that therefore it is next related in the course of the history but the most probable opinion is that both this and all that followeth to the end of this book were done long before Samsons death and are here onely related apart by themselves that the story of the Judges the main thing intended in the former part of the book might not be interrupted first because it is not probable that the Danites being a populous â—â—be and straitened in their dwelling by reason of the Amorites so long before Judg. 1.34 And the Amorites forced the children of Dan into the mountain for they would not let them come into the valley would stay so many years ere they would look out to enlarge their borders which how they did and how they stole away Micahs gods is related in the following chapter But especially because in the warre of Israel against Benjamin which is largely related in the three last chapters of this book Phinehas ministred before the Lord chap. 20.28 And Phinehas the sonne of Eleazar the sonne of Aaron stood before it in those dayes saying Shall I yet again go out to battel against the children of Benjamin my brother who killed Zimri and Cozbi Numb 25.7 above three hundred years before Samsons death It seems therefore either this was done immediately after the death of Joshua and those elders who all their time kept the people from revolting from God Judg. 2.7 And the people served the Lord all the dayes of Joshua and and all the dayes of the elders that outlived Joshua who had seen all the great works of the Lord which he did for Israel and then the meaning of the words may be there was no King in Israel that there was no ordinary supreme magistrate neither King nor Judge to restrain the people from these wicked courses or else that it was done in the time of some of the Judges that followed next after Joshua and then the meaning of
prophet putting his hands upon the kings hands when he was drawing the bowe to shoot was to signifie that through Gods assistance whose person the prophet did now represent he should be victorious over the Syrians according to those expressions Psalm 18.34 35. He teacheth my hands to warre so that a bowe of steele is broken by my arms thou hast also given me the shield of thy salvation c. Psalm 144.1 Blessed be the Lord my strength which teacheth my hands to warre and my fingers to fight Gen. 49.24 But his bow abode in strength and the arms of his hands were made strong by the hands of the mighty God of Jacob. Vers 17. And he said open the window eastward c. To wit because Syria lay eastward and it was to signifie the vanquishing of the Syrians by Joash that the arrow was to be shot out at that window The arrow of the Lords deliverance and the arrow of deliverance from Syria c. That is by this arrow is signified that the Lord by thy might will certainly deliver his people and that from the Syrians who have hitherto brought such calamities upon them and thus even that kindnesse which Joash had now shewen to Gods prophets was abundantly rewarded Vers 18. And he said Take the arrowes and he took them And he said unto the king of Israel Smite upon the ground c. Having by the former signe the arrow shot out at the window eastward foreshewen that he should vanquish the Syrians now by another signe he undertakes to shew him how often he should overcome them Vers 19. And the man of God was wroth with him and said Thou shouldest have smitten five or six times c. It seems the Lord had shown to Elisha that so oft as Joash should voluntarily after a generall charge smite the earth so oft should Israel smite Syria and hence was Elishaes anger that he smote the earth no oftner But may some say seeing the Prophet did not enjoyn the king to smite it often why should he be angry with him for this I answer because by the prophets explaining the meaning of his former action to wit his shooting out at the window the king might have easily conceived that even this second action that was injoyned of smiting the earth was also intended as a parabolicall signe of his smiting the Syrians and so thereupon might have been eager to have given many strokes to the earth Some Expositours indeed give another reason of the Prophets anger namely that he was angry not because the king smote the ground no oftner but because by the kings smiting the earth so seldome the Prophet foresaw his future slacknesse in pursuing the execution of Gods vengeance upon the Syrians and the deliverance of Gods Israel but the former reason of the Prophets anger is I conceive most agreeable with the words of the text And whereas this which is here 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 may seem to contradict what was said before vers 17. where it was absolutely promised Joash that he should smite the Syrians till he had consumed them we must know that the Prophet there spake onely of an utter consuming those armies of the Syrians over whom he was to obtain three memorable victories but here he speaks of an utter ruining the whole power of the kingdome of Syria in generall which should have been if he had smitten the earth five or six times but now should not be Vers 21. And it came to passe as they were burying a man that behold they spied a band of men and they cast the man into the sepulchre of Elisha c. The meaning of this is that as they were going to bury a dead man they spied a band of Moabites that were broken into their land to rob and spoil their countrey and so not having time to carry him to the place prepared for his buriall they removed the stone that covered Elishaes sepulchre and cast him in there whereupon the dead man revived so soon as he touched the bones of Elisha and stood up upon his feet for we must not think that the sepulchre of Elisha lay open so that in their feare they could presently without any more ado cast the dead man upon the bones of the Prophet however by this singular miracle the Lord was pleased First to teach the people that it was the mighty power of God and not any power in Elisha himself whereby in his life time he had wrought so many glorious miracles And secondly to strengthen the faith of Joash concerning those victories which this holy Prophet of God had foretold him a little before his death in that hereby he might see that God could as easily revive their dead state as he had now revived this dead man yea and besides in this miracle wrought by the dead body of Elisha we have a lively figure of that life which all believers doe obtain by applying to themselves by faith the death of Christ their Saviour Vers 22. But Hazael king of Syria oppressed Israel all the dayes of Jehoahaz That is all the time he reigned alone Vers 23. Neither cast he them from his presence as yet The Lord did not as yet quite root out the Israelites from the land of Canaan which he had chosen for his habitation nor turned them off from enjoying any outward communion with him in his ordinances as he did afterwards CHAP. XIIII Vers 1. IN the second yeare of Joash sonne of Jehoahaz king of Israel reigned Amaziah c. That is in the second yeare of his reigne after he began to reigne alone his father Jehoahaz being dead for he began to reigne three yeares before his father dyed and that was the thirty seventh yeare of Joash king of Judah the father of this Amaziah who reigned fourty years complete See the note chap. 13.10 Vers 2 And reigned twenty and nine years in Jerusalem Of which nine and twenty years Joash reigned in Israel fifteen years complete and something more for he began his reigne the yeare before Amaziah vers 1. In the second yeare of Joash sonne of Jehoahaz king of Israel reigned Amaziah and he reigned but sixteen years in all chap. 13.10 and the other fourteen years complete and something more Jeroboam the sonne of Joash reigned in Israel and therefore it is twice expressed that Amaziah outlived Joash king of Israel fifteen years vers 17. of this chapter and 2 Chron. 25.25 but then may some say if Amaziah lived but to the fifteenth yeare of Jeroboam the sonne of Joash how is it said that Azariah or Uzziah the sonne of this Amaziah began his reigne in the seven and twentieth yeare of Jeroboam chap. 15.1 I answer either Jeroboam was designed king by his father Joash twelve years before his death and so that which was but the fifteenth yeare of Jeroboams
in the city is evident vers 24. All the Israelites returned unto Ai and smote it with the edge of the sword Vers 17. And there was not a man left in Ai or Bethel c. It seems Bethel being but a little town and confederate with Ai the inhabitants at the first approch of the Israelites had forsaken it as having no hope to be able to keep it and had added their power to that of Ai to make that the stronger And hence Bethel is also mentioned with Ai the text telling of us that there was not a man left that is a souldier neither in Ai or Bethel because from Bethel they were come to Ai and now altogether were gone out in the pursuit of the Israelites Yet if we consider how closely the ambush of the Israelites might be laid in some woods or some other places of covert betwixt Bethel and Ai I see not why we may not conceive that the Garrison of Ai seeing the Israelites fly again either by post sent thither or by some signe given them called forth the men of Bethel to joyn with them in the pursuit of the Israelites How Bethel came to be long after this in the possession of the Canaanites see the note upon Judg. 1.24 Vers 18. And the Lord said unto Joshua Stretch out the spear that is in thine hand towards Ai. This God enjoyned him to do as a signe to the people that they should now make a stand and with assurance that God would deliver the city into their hand should now again make head against the enemie from whom they had seemed to fly as even in these times the captain stretching forth his spear or staffe upon the face of the enemie is a signe to the souldiers of reinforcing the battell Vers 19. And the ambush rose quickly out of their place and they ranne as soon as he had stretched out his hand How they that lay covertly in the ambush on the West side of the city should among so many thousand discern Joshua his spear stretched out now especially when by a seeming flight they had drawn the enemie so farre from the city I cannot conceive and therefore I rather think that upon this signe given by Joshua his souldiers gave a shout or the musicall instruments gave warning for reinforcing the battell and hereby the spies knew it was time to enter the city Vers 19. And they hasted and entered into the city and took it and hasted and set it on fire That is some house in the city that by the smoke thereof the Israelites might perceive the city was taken See the following note Vers 24. All the Israelites returned unto Ai and smote it with the edge of the sword That is the men and women and children left in the city for they had before onely set fire on some one place of the city that thereby it might be known they had taken it but now upon Joshuas coming after they had slain those in the field they entered the city slew all that were found in it took away the spoyl and then burnt the city wholly with fire to the ground vers 28. Vers 25. And so it was that all that fell that day both of men and women were twelve thousand even all the men of Ai. That is say some Expositours twelve thousand of the men of Ai besides those of Bethel that joyned with the men of Ai vers 17. against the Israelites of whom how many were slain it is not expressed But because the number of the slain were taken by the Israelites who could not distinguish betwixt those of Ai and those of Bethel even those of Bethel might well be comprehended in those words even all the men of Ai because they were slain in this expedition of the Israelites against Ai. Vers 26. And Joshua drew not his hand back wherewith he stretched out the spear c. But still with his spear stretched forth led them on upon the chase and slaughter of their enemies Vers 28. And Joshua burnt Ai and made it a heap for ever even a desolation unto this day It is evident that in the dayes of Nehemiah this citie Ai was built again because we find it named Neh. 11.31 amongst the cities that Benjamin dwelt in though indeed it be not there called Ai but Aijah and therefore by this word for ever is meant onely as in many other places of Scripture a long time As for that clause even a desolation to this day see the notes upon chap. 3.9 Vers 29. And the King of Ai he hanged upon a tree untill the even tide Joshua was to execute Gods vengeance upon these inhabitants of Canaan now as the kings were most deeply ingaged in the abominations of the land through whose neglect of justice they became the more rife so the greatest severity he still shows against them And as soon as the sunne was down Joshua commanded that they should take his carcase down from the tree See the note upon Deut. 21.23 And cast it at the entring of the gate of the city c. Where was the place of judgement that the very place where he was buried with a heap of stones raised upon him might intimate the justice of God in thus punishing him that took no care to punish the wickednesse that was dayly committed amongst his people Vers 30. Then Joshua built an altar unto the Lord God of Israel in mount Ebal c. That is about this time Moses had before his death charged the Israelites that when they came into the land of Canaan they should build a monument of great stones and write the law thereon and that at the same time they should build an altar of whole stones and offer sacrifices thereon and that on mount Gerizim and mount Ebal where this was to be done the people should in a solemn manner give their consent to certain blessings and curses that should be read in their hearing as we may reade in the 27. Chapter of Deuteronomy Here therefore the story relates now how Joshua did what Moses had commanded them But why did he do it now or how could he do it now since they were not yet come to mount Gerizim and mount Ebal I answer Some affirm that these mountains were nigh to Ai and Bethel and others say That though this story be inserted in this place yet it was done long after the taking of Ai. But because it is generally held and not without just ground that Gerizim was in the tribe of Ephraim which was much further up into the countrey and withall that this word then immediately following the story of taking Ai Then Joshua built an altar unto the Lord c. seems plainly to imply that this was done much about this time therefore I rather conceive that after the sacking of Ai Joshua finding the way to these mountains clear and open by reason of the terrour wherewith the enemies were stricken took this opportunity
to the wicked wayes of their idolatrous fathers yea and did worse then they indeed as relapses in regard of sicknesse bring men usually into a more dangerous condition then they were in before so it is with relapses to idolatrie a Church and people that have been reformed and fall back to idolatry are usually farre worse and more grossely superstitious then they were before Vers 22. That through them I may prove Israel whether they will keep the way of the Lord c. These words may be understood two severall wayes for first they may have reference to that clause in the latter end of the foregoing verse where there is mention made of Joshua his leaving the Canaanites unexpelled the nations which Joshua left when he died and then the meaning must be that the nations were not wholly driven out in Joshua's time but were left for the tryall of Israel to wit to see whether they would be drawn away by their idolatries or no And secondly they may have reference to all that which is said in the two foregoing verses Because this people have transgressed my covenant c. I also will not henceforth drive out any from before them of the nations which Joshua left when he died That through them I may prove Israel whether they will keep the way of the Lord c. and then the meaning must be that God for the sinne of the Israelites resolved not to cast out any more of the Canaanites that remained in the land that they might continually oppresse and vex the Israelites and so thereby he might prove them namely whether by these afflictions they would be brought to repent and turn to the Lord and so again to walk in his wayes And indeed both these may be well here comprehended CHAP. III. Vers 2. ONely that the generation of the children of Israel might know to teach them warre c. Two reasons were given in the latter end of the foregoing chapter why the Lord did not wholly cast out the Canaanites out of the land in the dayes of Joshua and here now a third is added Some conceive indeed the meaning of this clause to be this that by leaving the Canaanites amongst them God would now let this wicked generation know to their cost what warre is their fathers by the extraordinary help which the Lord afforded them did soon vanquish their enemies and knew not the misery that warre usually brings with it but this their degenerate posterity being now forsaken of God should know to their sorrow what warre is But according to our translation I conceive the meaning of the words to be rather this that God left these inhabitants of the land unexpelled that the future generations might hereby be made carefull to train up their people in martiall discipline that so they might be the better able to perform what God had enjoyned them in not suffering any of the Canaanites to remain in the the land And this it is I conceive that in these words the holy Ghost doth chiefly aim at not so much their teaching the people the skill of the warre as their intention therein to wit that they might obey the Lords command in driving out the remainder of this people Vers 3. Namely five Lords of the Philistines c. Here the nations are reckoned that were not cast out of Canaan and the first mentioned are the five Lords of the Philistines to wit the Lords of Ashdod Gaza Askelon Gath and Ekron indeed three of these cities were at first taken by the men of Judah after the death of Joshua to wit Gaza Askelon and Ekron but it seems the Philistines soon recovered them again See chap. 1.18 Vers 5. And the children of Israel dwelt amongst the Canaanites c. from the eleventh verse of the foregoing chapter unto this place we have had a summary description of the state of Israel in the dayes of the Judges and here now the Authour of this story enters upon the particular story of Othniel the first of the Judges telling us in the first place what their sinnes were that brought them into that bondage out of which Othniel delivered them Vers 7. And served Baalim and the groves That is the idols which they set up and worshipped in the groves Vers 8. And he sold them into the hand of Cushan-rishathaim king of Mesopotamia See the note chap. 2.14 And the children of Israel served Cushan-rishathaim eight years It seems to me evident that for some years after the death of Joshua the people continued constant in the worship of the true God chap. 2.7 And the people served the Lord all the dayes of Joshua and all the dayes of the Elders that out-lived Joshua c. and doubtlesse some few years it was after they fell to idolatry ere God sold them into the hand of this king of Mesopotamia and therefore how long after the death of Joshua these eight years began of Israels bondage under the king of Mesopotamia we cannot say Vers 9. And when the children of Israel cryed unto the Lord the Lord raised up a deliverer c. The word in the Hebrew signifieth a saviour but thereby is meant one that delivered them from the bondage they were in and this was Othniel who was the sonne of Calebs brother and withall his sonne in law as being married to Achsah his daughter chap. 1.13 for that noble exploit of his in taking Debir and this was the honour of the children of Judah that the first judge after Joshua was of their tribe the Lord therein making good that prophecy of Jacob Gen. 49.8 Judah thou art he whom thy Brethren shall praise thine hand shall be in the neck of thine enemies thy fathers children shall bow down before thee Many hold that Othniel became Judge of Israel immediately after the death of Joshua but me thinks it is clear in this place that it was not till towards the end of the eight years of Israels bondage under Cushan-rishathaim king of Mesopotamia for it is said that then the children of Israel cryed unto the Lord and thereupon God raised up Othniel to be a deliverer that is God did then by a speciall instinct of his Spirit stirre him up to make warre against this tyrant for the deliverance of his people and furnished him with all necessary gifts and graces of his Spirit both for the vanquishing of the enemie and for the government of the people which it seems upon this occasion he took upon him But yet if Othniel took Debir and thereupon married Calebs daughter whilst Joshua was yet living as many Expositours hold he did hereby we may probably gather that it was not many years after Joshuas death ere the Israelites were thus oppressed by this king and so thereupon Othniel was raised up of God to be their Judge Vers 10. And the Spirit of the Lord came upon him That is God by his Spirit did poure forth upon him an extraordinary measure of all gifts requisite
for the service he was to undertake and withall did secretly but mightily work upon his spirit in moving him to undertake that service for which he had fitted him Vers 11. And the land had rest fourty years That is unto the expiration of fourty years to wit from the death of Joshua It is a great question amongst Expositours whether the years wherein the Israelites are said in this book to have been in bondage under those nations that prevailed over them and the years wherein the Judges are here said to have judged Israel and wherein the land is said to have been in rest are to be accounted as severall distinct years or no and so it is in this particular place some holding that the land had rest fourty years under Othniels government after those eight years wherein the king of Mesopotamia had tyrannized over them and others holding that both the eight years of the bondage of Israel under Cushan-rishathaim and the foregoing years wherein the Israelites lived without a Judge under the joynt-government of their Elders and had not yet by their sinnes brought themselves into bondage are to be all comprehended under the fourty years here mentioned and indeed these last I conceive are in the right unquestionably as may be thus made evident It is expressely said that from the Israelites going out of Egypt to the building of the Temple in the fourth yeare of Solomons reigne there were but four hundred and eighty years 1. Kings 6.1 And it came to passe in the foure hundred and fourscore yeare after the children of Israel were come out of the land of Egypt in the fourth yeare of Solomons reigne c. that he began to build the house of the Lord. Now first if to the fourty years of the children of Israels wandring in the wildernesse and the seventeen years of Joshua we adde the severall years of Israels bondage mentioned in this book of Judges and secondly the years wherein the land is said to have rested and thirdly the severall years of the Judges from Abimelech to Eli and fourthly the years of Eli Samuel and David we must say then that there were well nigh six hundred years from the Israelites going out of Egypt to the building of the Temple in the fourth year of Solomons reigne yea though we allow no time of distance between the death of Joshua and the eight years of Cushan-rishathaims tyranny which would be absurd and this cannot stand with that place 1. Kings 6.1 Besides in one place of this book it is plain that the years of the Judges are confounded with those of the enemies oppressing the land namely chap. 15.20 where it is said of Samson that he judged Israel in the dayes of the Philistines twenty years and why therefore may it not be so with the other Judges too I make no question therefore but under the fourty years here mentioned And the land had rest fourty years we must comprehend both the eight years of Israels bondage under the king of Mesopotamia and all the years before that bondage of the Israelites even from the death of Joshua The main objection against this is how the land can be said to have rested fourty years if part of those fourty years it was wasted with war and the people held under a miserable bondage But to this I answer 1. That it is not unusuall in the Scripture to denominate a full number of years from that which is properly true onely of the greater part of that number as we see Gen. 35.26 where after the naming of the twelve sonnes of Jacob this clause is added These are the sonnes of Jacob that were born to him in Padan-Aram and yet Benjamin is mentioned amongst them who was not born in Padan-Aram but in the land of Canaan and so likewise Acts 7.14 where it is said that Joseph sent and called his father and all his kindred threescore and fifteen souls and yet indeed there went but threscore and tenne of them at that time into Egypt Gen. 46.27 and so again Exod. 12.40 where it said that the sojourning of the children of Israel who dwelt in Egypt was foure hundred and thirty years and yet they were not in Egypt above two hundred and fifteen years And 2. that the meaning of these words And the land had rest fourty years may be that the land had rest unto the end of fourty years to wit counting the fourty years from the death of Joshua to the death of Othniel and so indeed Junius translates these words usque ad quadragesimum annune unto the expiration of fourty years for so the like expression we find chap. 14.17 where it is said of Samsons wife that she wept before him the seven dayes while the feast lasted and yet the meaning is onely that she wept to the ending of those seven dayes to wit from the time he refused to tell her the meaning of his riddle Vers 12. And the Lord strengthened Eglon the King of Moab against Israel c. That is he gave him courage and strength to invade Israel and prospered his attempts against them whereas otherwise happely they would have been afraid to meddle with a people that had been so victorious Vers 13. And went and smote Israel and possessed the city of palm-trees That is Jericho Deut. 34.3 Jericho was indeed wholly burnt by the Israelites Josh 6.24 and was not rebuilt till Ahabs dayes 1. Kings 16.43 but the meaning therefore is that this Eglon King of Moab having vanquished the Israelites in battell possessed himself of the land and territory thereabouts where the city Jericho formerly stood and either built some strong fort there or possessed himself of some fort that might he there before and that to the end he might have the command of the foords of Jordan both because there was the passage over towards his own countrey the land of Moab and because by this means he should be the better able to keep the Israelites within Jordan and those without from joyning their forces together against him and hence it was that when Ehud began to raise the countrey against the Moabites after he had slain Eglon their king the first thing they did was to take the foords of Jordan vers 28. They went down after him and took the foords of Jordan towards Moab and suffered not a man to passe over Vers 14. So the children of Israel served Eglon King of Moab eighteen years How long it was after the death of Othniel ere these eighteen years of the Israelites bondage under Eglon began it is not expressed onely this is clear that first the Israelites revolted to idolatry after Othniels death and then the Lord brought Eglon against them for it However observable it is that whereas their first bondage under Cushan-rishathaim king of Mesopotamia continued but eight years ver 8. this next under Eglon continued eighteen years and so the next too after that under Jabin king of Canaan continued twenty years
chap. 4.3 Twenty years he mightily oppressed the children of Israel and thus when lighter corrections did no good the next were sorer and of longer continuance and because they abused Gods readinesse to repent and withdraw his hand when they cried unto him he continued the next judgements the longer upon them Vers 15. The Lord raised them up a deliverer Ehud the sonne of Gera a Benjamite a man left-handed Some conceive that this last particular of his being left-handed is purposely expressed to intimate by what weak means and dispised instruments God is wont many times to effect his greatest works but because it is generally held that no men are ordinarily more able and strong and fit for any service then left-handed men whence it is noted chap. 20.16 that amongst the children of Benjamin there were seven hundred chosen men left-handed every one could sling stones at an hairs breadth and not misse therefore I conceive that this is here noted of Ehud the second judge that God raised to the Israelites to imply rather the fitnesse of the instrument whom God chose for this service of killing Eglon to wit in that the stroke of such men is far the more harder either espied or guarded When Ehud began first to be judge of Israel it is not expressed Some conceive that Ehud was judge immediately after Othniels death and that he was their judge both in the time of their apostasie after Othniels death and likewise all the eighteen years that the Israelites were in bondage under Eglon king of Moab and whereas it is here said that when the children of Israel cryed unto the Lord the Lord raised them up a deliverer Ehud the sonne of Gera they take the meaning hereof to be onely this that God raised up the spirit of Ehud their judge to undertake the deliverance of the Israelites from their bondage and not that he was then first raised to be their judge But methinks according to the plain order of the words it should rather seem that upon the crying of the Israelites to the Lord when they had been eighteen years under the bondage of Eglon the Lord stirred him up to undertake their deliverance and thereupon afterwards he became their judge And by him the children of Israel sent a present unto Eglon king of Moab Which Ehud embraced as a fit opportunity for the killing of Eglon because it would make him to be the lesse suspected Vers 16. But Ehud made him a dagger which had two edges of a cubit length and he did gird it under his raiment upon his right thigh Having resolved with himself to kill Eglon he provided him a dagger accordingly concerning which it is noted 1. That it had two edges that it might peirce the more readily and make the more deadly wound 2. That it was but of a cubit length to wit that it might be the better carried unseen under his garment and 3. That he did gird it upon his right thigh namely for the conveniency of drawing it forth with his left hand as for the same reason those that are right-handed use alwayes to wear their weapons on their left side Vers 17. And Eglon was a very fat man This is expressed to intimate that hereby Ehud had the better advantage to do what he intended for being such a corpulent and unwieldy man he was the lesse able to decline the stroke which Ehud gave him and besides the wound was like to be the more deadly Vers 18. And when he had made an end of offering the present he sent away the people that bare the present These words he sent away the people may imply the greatnesse of the present because there were so many to bear it to the king he sent them away before he would do the act he intended going himself along with them till he came to Gilgal and then returning again both that being alone he might the more conveniently accomplish his designe and also that they might be out of danger and himself not be incumbred with care for them when he was to slie for his life Vers 19. But he himself turned again from the quarries that were by Gilgal and said I have a secret errand to thee O king The word translated quarries may also be traslated graven images as it is in the margine of our bibles and indeed it might well be that this Moabitish king had set up certain idols in Gilgal either to vex the Israelites therewith who happely esteemed Gilgal the more because there their forefathers had been circumcised and there the Tabernacle was for many years together or else that the Israelites might be wonne to worship them or else by way of honouring his idol-gods as it were testifying hereby that by their help he had entred successefully upon the land of Israel and then the mention that is here made of these images may be to intimate one reason amongst other wherewith God stirred the spirit of Ehud against Eglon namely because he had set up his idol-gods in the land of Israel But if we reade the word as it is in our bibles quarries that is pits out of which they cut hewed stones for their buildings then doubtlesse the drift of this clause is onely to shew how far Ehud went back with those that went with him before he returned again to the king of Moab As for those first words which he spake to Eglon when he came back to him I have a secret errand to thee O king it might be truly said in relation to that which he had to do an errand he had which was to be delivered to him in secret though not by word of mouth but by the stroke of his dagger and it was from God from whom he had his commission Yet surely Ehud intended that Eglon should understand him so as if in his return home he had been sent back with some message of great secresie which he was now come back to deliver Neither yet can we say that Ehud did evil in this his dissembling with Eglon and that because he had no doubt his call and warrant from God for what he did Who said Keep silence c. That is he bad Ehud forbear delivering his errand till his servants and attendants were gone out of the room Vers 20. And he was sitting in a summer parlour which he had for himself alone That is wherein Eglon used to be private by himself which is added that it may not seem strange that his servants waited so long without after Ehud was gone it was because it was a room wherein he used ordinarily to be alone by himself And Ehud said I have a message from God unto thee And he arose out of his seat Ehud had told the king before ver 19. that he had a secret errand unto him concerning which see the note there now he addes that the message he brought him was from God partly perhaps that being astonished with that word he might take the
of the Church and people of God and that she preferred their welfare before any thing that concerned her self CHAP. V. Vers 1. THen sang Deborah and Barak the sonne of Abinoam c. Deborah is first named here because she was a prophetesse and as upon this ground it is probably thought the composer of this song and in every respect the chief in this businesse as we see in the former chapter yet with her Barak is joyned too who as he was the chief Commander in the victory gotten so he was also one of the prime in singing Gods praises and he being of the tribe of Naphtali we have in this sweet song one instance of the accomplishment of that prophecy of Jacob concerning the tribe of Naphtali though it were not intended of this onely to wit that this tribe should give goodly words Gen. 49.21 Naphtali is a hind let loose he giveth goodly words Vers 2. Praise ye the Lord for the avenging of Israel when the people willingly offered themselves Principally hereby are meant those of the tribe of Zebulun and Naphtali of whom Baraks army did chiefly consist though such of the other tribes as did put too their helping hand are not excluded and these are said to have offered themselves willingly because they did readily yield to follow Barak when he called them together though he had no authority to constrain them to take up arms God working their hearts thereto to whom therefore the praise is principally given Praise ye the Lord for the avenging of Israel when the people willingly offered themselves Vers 3. Heare O ye kings give eare O ye princes c. Deborah undertaking in this song to ascribe to the Lord the glory of that victory which she and Barak had gotten over Sisera to shew what a glorious work God had therein done for his people in the first place in a poeticall strain she calls upon kings and princes to hearken to her Heare O ye kings give eare O ye princes thereby onely to imply that in the ecstasie of her joy she could be glad if all the kings and princes of the earth could heare what she had now to say concerning this great work which God had done for his Israel and she addresseth her speech particularly to kings and princes First because they are most ready to ascribe to themselves the glory which is due to the Lord onely and secondly because they are wont in their pride to oppresse others and to think they may do whatsoever they please and therefore she desired they might know what God had done to Jabin and Sisera and so beware of provoking God by oppressing others as these had done Vers 4. Lord when thou wentest out of Seir when thou marchest out of the field of Edom the earth trembled c. The most of Expositours understand this to be a poeticall expression of the terrours werewith the neighbouring nations were affrighted when the Lord carried the Israelites from the borders of Edom towards the land of Canaan to wit that there was then a trembling on every side so that not men onely but even the heavens and mountains and hills seemed to tremble and melt away and that even as Sinai trembled and shook at the Lords coming down upon it when the Law was given for to that end they conceive the melting or shaking of Sinai is mentioned vers 5. The mountains melted from before the Lord even that Sinai before the Lord God of Israel to wit by way of similitude so when the Lord in a pillar of fire marched before the Israelites against the Amorites the neighbouring nations were terribly amazed the Lord casting such a fear upon them as if the earth had trembled and great storms and tempests intermixt with thunder and lightnings had been showred down from the clouds yea as if the mountains had melted c. according to that Deut. 2.24 25. Rise ye up take your journey and passe over the river Arnon c. This day will I begin to put the dread of thee and the fear of thee upon the nations that are under the whole heavens who shall hear report of thee and shall tremble and be in anguish because of thee But I rather conceive that it is to be understood of those thunders lightnings earthquakes tempests and such other terrible expressions of Gods majestie wherein he manifested himself unto his people at the giving of the Law for then he is also said to come from Seir Deut. 33.2 And he said The Lord came down from Sinai and rose up from Seir unto them he shined forth from mount Paran and he came with ten thousand of saints from his right hand went a fiery Law for them and the shaking of Sinai we see is expressely mentioned vers 5. The mountains melted from before the Lord even that Sinai before the Lord God of Israel as it is also Psal 68.7 8. O God when thou wentest forth before thy people when thou didst march through the wildernesse Selah The earth shook the heavens also dropped at the presence of God even Sinai it self was moved at the presence of God the God of Israel and though there be no mention of the clouds dropping water at the giving of the Law yet there is of thunders and lightnings which are usually accompanied with violent showers But why should Deborah mention this here I answer first because Gods entring into covenant with them is the ground of all that he doth for his people and secondly because she would the better expresse how terrible God had been now to their adversaries by comparing the terrours of this day with those when the Law was given on mount Sinai and to intimate that God continued to do the same things still for his people that he had done for them from their first coming out of Egypt Vers 6. In the dayes of Shamgar the sonne of Anath in the dayes of Jael the high-wayes were unoccupied c. That is even from the death of Ehud whom Shamgar succeeded though he was a worthy champion and did miraculously avenge the Israelites upon the Philistines unto this present time wherein Jael lived though she were a woman of an heroicall spirit and one that grieved to see the poore people of God so miserably oppressed as was evident by that which she had now done for them the land was held in miserable desolation the people not daring to travell in the high-wayes nor to dwell in the villages but onely in the walled cities whither they all fled to secure themselves till God was pleased by me a poore woman to set on foot this work of their deliverance Vers 8. They chose new gods then was warre in the gates That is then was there warre in every city the Lord letting loose the neighbouring nations to make warre against the severall cities of Israel because they were corrupted with their idolatry Because a great part of the strength of their cities was in their gates therefore
particular gods as Rimmon was a god amongst the Assyrians 2. Kings 15.18 and Chemosh the god of the Moabites and Milcom the god of the children of Ammon 2. Kings 11.23 and Dagon the god of the Philistines 1. Sam. 5.2 and secondly that by degrees they did so wholly give themselves to the worship of these false gods that at length they quite laid by the worship of the true God in the Tabernacle built by Moses they forsook the Lord and served not him When the Israelites began thus to Apostatize it is not expressely said onely thus much we may certainly conclude from the text that though the death of Jair be mentioned in the verse before yet it was long before his death even immediately after the death of Tola the former Judge and that because about foure years after this Jair began to be Judge of Israel through the just hand of God upon them for their idolatry the Ammonites began their incursions into their land as is evident in the 8. verse of this chapter Vers 7. And he sold them into the hand of the Philistines and into the hand of the children of Ammon So that they were invaded both on the east and west on the west by the Philistines and on the east by the children of Ammon chap. 2.14 Vers 8. And that year they vexed and oppressed the children of Israel eighteen years all the children of Israel that were on the other side Jordan c. That is the Ammonites having eighteen years before in the dayes of Jair oppressed the Israelites by many incursions and inrodes made upon them and especially those tribes that lay without Jordan in the land of the Amorites that year that jair died they did again invade the land and happely in a more sore and greivous manner then ever before did oppresse and crush the poore people in all parts of the kingdome or else the meaning may be that having eighteen years before by severall incursions oppressed the tribes without Jordan that yeare that Jair died encouraged by the death of their Judge they began to vex and oppresse the Israelites in generall even those within Jordan also as it is in the following verse Moreover the children of Ammon passed over Jordan to sight also against Judah and against Benjamin and against the house of Ephraim so that Israel was sore distressed However the eighteen years here mentioned must necessarily be referred to the years of Jairs government for that place 1. Kings 6.1 will not suffer the years of oppression to be reckoned apart from the years of the Judges as is before noted chap. 3.11 and to the years following they cannot be referred if we consider first Israels repenting at present vers 10. and vers 16. And the children of Israel cryed unto the Lord saying We have sinned against thee both because we have forsaken our God and also served Baalim And they put the strange gods from among them and served the Lord and secondly that Jephthah judged the people but six years chap. 12.7 and did in the beginning of his government wholy vanquish the Ammonites chap. 11.32 33. and therefore in his time the people could not be under the oppression of the Ammonites eighteen years Vers 11. And the Lord said unto the children of Israel c. To wit either by an Angel or by some Prophet or perhaps by the high priest who after enquirie made for them returned this answer from the Lord many deliverances are here mentioned which God had given them which if they be not before particularly expressed it is because the Lord did many great things for them which are not written Vers 12. The Zidonians also and the Amalekites and the Maonites did oppresse you c. We reade of a city called Maon in the mountains of Judah Josh 15.55 and of a wildernesse also so called 1. Sam. 23.24 And they arose and went to Ziph before Saul but David and his men were in the wildernesse of Maon It is therefore likely that the Canaanites inhabiting there or in the parts adjoyning are here called Maonites Vers 13. Wherefore I will deliver you no more God speaks here after the manner of men the meaning is that they deserved no more help and that he would deliver them no more to wit except they did truely repent and amend that which was amisse for the condition of conditionall threatnings is not alwayes expressed Vers 15. Do unto us whatsoever seemeth good unto thee deliver us onely we pray thee this day Thus first they acknowledged that for their sinnes God might justly destroy them secondly they did willingly stoop under his hand and submit themselves to whatsoever he would do and yet thirdly they besought the Lord that if it might be he would try them once more Vers 17. Then the children of Ammon were gathered together and encamped in Gilead That is in the land of Gilead as in vers 18. which they now claimed to belong to them chap. 11. vers 13. Vers 18. And the people and the Princes of Gilead said one to another What man is he that will begin to fight c. Thus at first they proffered the principallitie of Gilead to any one that would undertake to lead them forth against the children of Ammon till finding that no body would accept of it they then sent to Jephthah as is related in the next chapter CHAP. XI Vers 1. NOw Jephthah the Gileadite was a mighty man c. Though he were the sonne of one Gilead as is evident in the last words of this verse And Gilead begat Jephthah not the same who was the sonne of Machir the sonne of Manasseh Josh 17.1 2. of whom the greatest part if not all of that tribe were descended but another of his posterity and called by his name yet doubtlesse he is here called a Gileadite either from the land or city of Gilead the place of his birth and education for the most of Gilead was possest by Manassehs tribe Vers 2. And they thrust out Jephthah and said unto him Thou shalt not inherit in our fathers house c. This his brethren did by the help and decree of the Magistrates of Gilead as appears by Jephthahs answer to the Elders vers 17. And Jephthah said unto the Elders of Gilead did ye not hate me and expell me out of my fathers house Whether they onely cast him one from having any share in the inheritance of their father or whether also they denyed him any portion for his livelyhood amongst them we cannot from the words certainly conclude yet because being a bastard he could not challenge any part of his fathers inheritance and his complaint vers 7. seems to imply that he apprehended himself greatly wronged therefore the last is thought most probable Vers 3. And Jephthah fled from his brethren and dwelt in the land of Tob. Where this land of Tob was we reade not but their sudden fetching Jephthah to be their Captain shows plainly that it was
the stream of a river it seems they chose this word to discover them by upon their desire to passe over the foards of the river Jordan And there fell at that time of the Ephraimites fourty and two thousand This was done in the land of the half tribe of Manasseh without Jordan and because we reade of a place in their countrey that was called the wood of Ephraim 2. Sam. 18.6 we may well conceive that it was so called because of this notable slaughter of the Ephraimites there Vers 15. And was buried in Pirathon in the land of Ephraim in the mouth of the Amalekites So called as it seems because the Amalekites had formerly 〈…〉 that mountain CHAP. XIII Vers 1. ANd the children of Israel did evil again in the sight of the Lord c. This Apostacie of the children of Israel was doubtlesse in the dayes of Ibzan the next Judge after Jephthah chap. 12. vers 8. as may appear by the computation of those fourtie years wherein the Philistines oppressed Israel mentioned in the following words And the Lord delivered them into the hand of the Philistines fourtie years for the twenty years wherein Samson judged Israel must necessarily be accounted one half of these fourtie years of the Philistines oppression as is evident chap. 15. vers 20. And he judged Israel in the dayes of the Philistines twenty years and the other half to wit the other twenty years must needs begin before Samson was born to wit about the fifth yeare of Ibzans judging Israel for when the Angel appeared to Samsons mother the Philistines oppressed Israel whence he tells her for her comfort verse 5. that he should deliver Israel out of the hands of the Philistines And indeed Jephthahs slaying two and fourty thousand of the Ephraimites chap. 12. vers 6. must needs be a great weakning to the Israelites in those parts and was like enough to encourage the Philistines to invade their land within a short time after Jephthah was dead Vers 2. And there was a certain man of Zorah of the family of the Danites whose name was Manoah So that Samson the sonne of this Manoah was of the tribe of Dan This tribe bordering upon the land of the Philistines was most exposed to their incursions and therefore God was pleased now to raise up a Judge for the Israelites out of this tribe to wit Samson the sonne of this Manoah to whose exploits against the Philistines some conceive that Jacob had respect in that his prophecy concerning this tribe Gen. 49.16 17. Dan shall Judge his people as one of the tribes of Israel Dan shall be a serpent in the way an adder in the path that biteth the horse heels so that his rider shall fall backward Vers 3. And the Angel of the Lord appeared unto the woman and said unto her behold now thou art barren c. He first mentions her barrennesse that the following tydings concerning her conceiving with child might be the more joyfully received by her it is a great question among Expositours what this Angel of the Lord was that now appeared to Manoahs wife some conceiving that it was a created Angel and that because as they say he afterwards chargeth Manoah not to sacrifice to him but to the Lord vers 16. If thou wilt offer a burnt offering thou must offer it unto the Lord. And others again conceiving that it was the very sonne of God that great Angel of the covenant and that because vers 18. he saith his name was secret or wonderfull but especially because vers 22. Manoah saith they had seen God and vers 23. his wife calls him the Lord that is the Jehovah and indeed though these be not unanswerable proofes yet considering that it is unquestionably evident in other places that in these times the sonne of God did usually appear to other the servants of God I should judge it most probable that it was he that did now also appear in the shape of a man to the wife of Manoah Vers 4. Drink not wine nor strong drink and eat not unclean any thing Because her child was to be a Nazarite from the wombe as it follows vers 5. therefore she might not eat or drink those things that were unlawfull for the Nazarites to wit neither whilst she was with child nor whilst she gave suck in regard that all that time that which she did eat or drink was for the nourishment of her child too Indeed by the unclean meat forbidden her may be meant any meat forbidden in the Law Levit. 11. for it is no wonder though the Angel charges her to beware of such meats which were unlawfull for any Israelite to eat as well as Nazarites first because it is likely in these times so full of confusion and disorder both this and many other of Gods Laws were altogether disregarded by the people in generall secondly because though such meats were unlawfull for any Israelite yet much more for Nazarites But yet here I rather think such meats are meant as were unclean for the Nazarites though not for others such as were grapes moist or dryed yea any meats that were made of the vine tree from the kernel even to the husk Num. 6.3 4. He shall separate himself from wine and strong drink and shall drink no vinegar of wine or vinegar of strong drink neither shall he eat any liquour of grapes nor eat moist grapes or dried All the dayes of his separation shall he eat nothing that is made of the vine tree from the kernel even to the husk Concerning which Law see the note there Vers 5. The child shall be a Nazarite unto God from the womb This is a commandment not a prediction as is also the other clause before no rasour shall come on his head for we see his hair was afterwards cut off chap. 16.19 And she made him sleep upon her knees and she called for a man and she caused him to shave off the seven locks of his head and she began to afflict him and his strength went from him And he shall begin to deliver Israel out of the hand of the Philistines It is said here that Samson should begin to deliver Israel out of the hand of the Philistines first because the Israelites were many years oppressed by the Philistines and the Lord sent them no saviour till at length Samson when he came of age was stirred up by the spirit of God to undertake this work and so he was the first that did any thing towards the foiling of the Philistines secondly because though he did not wholy vanquish them for after Samsons death they did often infest annoy the Israelites yet did he so farre weaken them especially by the last blow that he gave them at his death when he slew all their Princes and many of the people that they scarse ever recovered their former strength and thirdly because the work of shaking off the yoke of the Philistines that was begun by
but also of other things revealed to him by the Lord at other times in regard whereof that is added which follows in the next verse the Lord appeared again in Shiloh to wit to Samuel Vers 21. For the Lord revealed himself to Samuel in Shiloh by the word of the Lord. That is by Christ the word of his Father or by revealing his will and word unto him which afterwards was to be delivered by him to others to wit by propheticall revelation and not by any corporall or visible apparition CHAP. IV. Vers 1. ANd the word of Samuel came to all Israel Or came to passe the meaning is that Samuel as a Prophet made known the word of the Lord as to Eli before so afterwards to all Israel reproving them for their sinnes and telling them beforehand the judgements that would fall upon them if they did not repent All which did accordingly come upon them Now Israel went against the Philistines to battel c. Who began now again to invade the land of Israel It may seem that all the fourtie years of Elies judging Israel they had been quiet happely because they had been so exceedingly weakned by the slaughter which Samson made so often among them especially at his death where no doubt most of their princes and lords were slain Judg. 16.30 And Samson said Let me die with the Philistines 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 mo then they which he slew in his life But now they began again to quarrell with the Israelites and that no doubt not without the secret counsell of God who intended to punish hereby both the Priests and people of Israel and hereupon it was that the Philistines being entred upon the land of Israel the Israelites were gathered together to fight with them now the camp of the Israelites was besides Eben-ezer that is a place where afterward a stone was erected that was called Eben-ezer the occasion whereof we may see chap. 7.11 12. and the camp of the Philistines was in Aphek a citie in the tribe of Judah which bordered upon the land of the Philistines see Josh 15.53 Vers 3. Wherefore hath the Lord smitten us to day before the Philistines Let us fetch the Ark c. Though idolatrie and many other grosse sinnes were at this time rife amongst the Israelites They provoked him to anger with their high places and moved him to jealousie with their graven images saith the Psalmist concerning these very times Psal 78.58 yet so blind and stupid they were that because they were the seed of Abraham and the people of God they wondered why God should take the uncircumcised Philistines part against them never minding or mentioning their own wickednesse which had provoked the Lord to bring these miseries upon them Wherefore say they hath the Lord smitten us to day before the Philistines and vainly they thought to mend all for the future by fetching the Ark of God to be amongst them Let us say they fetch the Ark of the covenant of the Lord out of Shiloh unto us that when it cometh among us it may save us out of the hand of our enemies Now however they were moved no doubt to take this course first because the Ark was the signe of Gods presence amongst them whence it is said vers 4. that the people sent to Shiloh that they might bring from thence the Ark of the covenant of the Lord of hosts which dwelleth between the Cherubims and secondly because the Israelites in former times had prevailed mightily against their enemies when the Ark was amongst them as when they vanquished the Midianites Num. 31.6 and at the sacking of Jericho when the walls of the citie fell down before them Josh 6.4 5. and on the other side when the Ark was not with them they had gone by the worst as when they went out to fight against the Canaanites Num. 14.44 45. They presumed to go up unto the hill top nevertheles the Ark of the covenant of the Lord and Moses departed not out of the camp Then the Amalekites came down and the Canaanites which dwelt in that hill and smote them and discomfited them even to Hormah and therefore it seems afterwards to have been an usuall custome to carrie forth the Ark into the field with them for Saul had it with him when he was in arms against the Philistines chap. 14.18 Saul said unto Ahiah Bring hither the Ark of God for the Ark of God was at that time with the children of Israel and Joab as some think had it with him when he went out against the Ammonites the Ark and Israel and Judah abide in tents said Uriab 2. Sam. 11.11 yet because at present they did merely rest upon the outward signe and did not repent them of their sinnes whereby they had forfeited their interest in God nor seek to make their peace with God as they ought to have done therefore their confidence in the Ark was groundlesse and vain and the signe of Gods presence became ineffectuall amongst them And doubtlesse there was a secret overruling hand of God in this their sudden resolution to fetch the Ark into the camp whereby he made way to the delivering up the Ark into the power of the enemie and to the death of the two sonnes of Eli who coming along with the Ark were slain by the Philistines Vers 4. And the two sonnes of Eli Hophni and Phinehas were there with the Ark of the covenant of God To wit either to carrie it as Num. 4.15 or at least to attend it Vers 7. And the Philistines were afraid for they said God is come into the camp This happely the Philistines spake as thinking the Ark to be some representation of the God of the Israelites and having the same opinion of it as they had of their own idols at least they conceived that there was some divine power that went along with the Ark where it went which was the reason why they were stricken with such astonishment and fear And they said Wo unto us for there hath not been such a thing heretofore That is in former conflicts we have had with them they used not to bring their Ark into the camp even by this unwonted shout of the Israelites we may see how much greater their hope and confidence is now then it hath been formerly Vers 8. These are the Gods that smote the Egyptians with all the plagues in the wildernesse In the former part of this clause it is manifest that the Philistines speak of those divers great plagues wherewith the Lord smote both Pharaoh and his people in Egypt thereby forcing them to let his people go but these words in the wildernesse are added in the close because in the overthrow of the Egyptians in the red sea which joyned to the desert of Etham Exod. 13.20 there was a
enemies before me as the breach of waters which hath reference either to the dispersion of the enemie who were scattered as water in an earthen vessell will runne about when the vessell is broken or to Gods power in driving away the enemie as when waters break through the banks and sweep away all before them and thence this place was called Baal-perazim or the plain of breaches and to this the Prophet doth allude Isa 28.21 For the Lord shall rise up as in mount Perazim he shall be wroth as in the valley of Gibeon that he may do his work his strange work and bring to passe his act his strange act Vers 21. And there they left their images and David and his men burnt them That is the souldiers burnt them at Davids command for so it is expressed 1. Chron. 14.12 And when they had left their gods there David gave a commandment and they were burnt with fire and this was according to the Law Deut. 7.5 Thus shall you deal with them Ye shall destroy their altars and break down their images and cut down their groves and burn their graven images with fire Now the leaving of their gods there is a signe of the terrour wherewith they were stricken Vers 23. Thou shalt not go up but fetch a compasse behind them and come upon them over against the mulberry trees That is thou shalt not go up directly against them but fetching a compasse about shalt set upon them over against the mulberry trees to wit that setting suddenly upon them where they looked not for him the assault might strike them with the greater terrour Vers 24. And let it be when thou hearest the sound of a going in the tops of the mulberry trees that then thou shalt bestirre thy self c. When David heard the sound of a going in the tops of the mulberry trees not a noise of the shaking of the tops of the trees with a wind but a sound as if some body were going upon the tops of the trees then he was to break forth suddenly upon the Philistines whether this sound of going were as if an army of men horsemen and chariots had been marching over the tops of the trees as some conceive we cannot say but doubtlesse it was appointed as a signe of Gods going forth with his holy angels to destroy the Philistines before them wherewith David being encouraged was presently to break forth and set upon them and therefore it was upon the tops of the trees not on the ground to signifie forces that were sent from on high from heaven and such as needed not the ground to support them but could march through the aire to come in to the help of his people CHAP. VI. Vers 1. AGain David gathered together all the chosen men of Israel thirty thousand The ark the especiall signe of Gods presence amongst his people and from whence he had promised to answer them concerning all things he would give them in charge had been in the private house of Abinadab in Kirjath-jearim about seven and fourtie years ever since the Philistines sent it back to the land of Judah 1. Sam. 7.1 now because being there in a private house the people began by degrees to neglect it as if they had forgot what a treasure it was so soon as David was established in the kingdome and had driven the Jebusites out of Jerusalem he thought presently of fetching up the ark from Kirjath-jearim to Jerusalem first as judging it most for the honour of God and of his ark that it should not lie hid in a private family but be settled in the chief citie of the kingdome in a place purposely appointed for it and secondly that being in the heart of the kingdome and in Jerusalem the royall citie the people might the more conveniently resort unto it to consult with God and to perform the duties of his worship and service In the 1. Chron. 13.1 2 c. it is said that first David called together all the captains and elders and heads of the people and imparted to them what he thought and then consulted with them whether it would not be best to gather together all the chosen men of Israel that they might in a solemn manner fetch up the ark of God unto Jerusalem and that when they had approved of this his purpose then he gathered together this great assembly of the people even thirty thousand as is here related and indeed the reason why the relation of the fetching up the ark is in that first book of Chronicles set before the relation of the two victories which he obtained over the Philistines whereas here the story of those two victories is set down first in the latter end of the former chapter may well be this because that consultation with the captains and elders was before the invasion of the Philistines but the assembling of the people to fetch up the ark was after it as here it is set down Vers 2. And David arose and went with all the people that were with him from Baale of Judah c. That is being come with all those chosen men of Israel whom he had gathered together to Baale of Judah that is to Kirjath-jearim 1. Chron. 13.6 which was also called Kirjath-baal Josh 15.9 and Baalah or Baaleh of Judah where the ark had been so long a time saving onely when it was upon extraordinary occasions brought into the camp as there 1. Sam. 14.18 David arose and went thence to carry the ark unto Jerusalem Vers 3. And they set the Ark of God upon a new cart and brought it out of the house of Abinadab that was in Gibeah That is a hill or high place so called in Kirjath-jearim of which see the note 1. Sam. 7.1 doubtlesse because it was a long way to carry the ark from Kirjath-jearim to Jerusalem therefore they put it in a cart encouraged thereto by the example of the Philistines and thence it was that they put it into a new cart as they also did 1. Sam. 6.7 8. Now therefore make a new cart and take two milch kine and take the ark of the Lord and lay it upon the cart c. But herein they manifestly transgressed the law of God which expressely appointed that the Levites should carry it upon their shoulders Num. 4.15 and 7.9 and so this was the first occasion of Gods displeasure and of that dismall accident that followed in the death of Uzzah vers 6. for so much David himself acknowledged when he came up the second time with the Israelites to fetch away the ark 1. Chron. 15.12 13. Sanctifie your selves saith he to the Levites both ye and your brethren that you may bring up the ark of the Lord God of Israel unto the place that I have prepared for it for because ye did it not at first the Lord our God made a breach upon us for that we sought him not after the due order It is indeed very strange that when
Jehoram his sonne reigned in his stead indeed some Expositours hold that Jehoshaphat was designed and made king by his father Asa ten yeares or thereabouts before his father dyed and that of this it must be understood which is said here that he was thirty and five yeares old when he began to reigne namely when he was designed king in his fathers life time and consequently that he was five and fourty years old when he began to reigne alone by himself and this I conceive to be most probable nor can I well see how we can reconcile that seeming contradiction betwixt the words of the sacred Scripture in 2 Kings 8.26 and 2 Chron. 22.2 unlesse this be taken for granted Besides sure we are that Jehoshaphat himself did thus namely that he made his sonne Jehoram king in his life time to wit about the seventeenth yeare of his reigne happely when he went with Ahab to Ramoth Gilead as may be gathered from the 2. Kings 1.17 and that having reassumed the government to himself at his return home afterwards about the twenty first or twenty second of his reigne he again put the government into his sonne Jehorams hands some two years before he dyed Vers 43. Neverthelesse the high places were not taken away In 2 Chron. 17.6 it is said that he did take away the high places But the like objection concerning Asa is answered before Chap. 15.14 Vers 45. Now the rest of the acts of Jehoshaphat c. Many of these are also recorded in the Scripture-Chronicles as first how in the third yeare of his reigne he sent teachers into all the places of his land where they wanted instruction 2 Chron. 17.7 secondly how he recovered the tribute due unto him by the Arabians and Philistines from the one he had silver from the other he had sheep and goates to the number of fifteen thousand and foure hundred 2 Chron. 17.10 11. thirdly how he joyned himself in affinity with Ahab giving his sonne Joram in marriage to Athaliah Ahabs daughter 2 Chron. 18.1 fourthly how being reproved by Jehu the prophet at his return from Ramoth Gilead for helping Ahab he again visited his kingdomes and reformed what he found out of order both in matters of religion and justice 2 Chron. 19.1 11. and fifthly how the Aramites or Damascens with the Moabites Ammonites and Idumeans invading the land of Israel with a mighty army Jehoshaphat proclaimed a fast and sought the Lord whereupon the prophet Jehaziel foretold the victory which should be obtained without any bloudshed on his part which accordingly came to passe for the next day these nations disagreeing for some causes amongst themselves those of Ammon and Moab set upon the Idumeans and brake them utterly which done they also slew each other in which broil Jehoshaphat arriving took the spoil of them all without any losse on his part 2 Chron. 20.1 30. Vers 47 There was then no king in Edom a deputy was king To wit they had a deputy seâ— over them by the kings of Judah and so it had been ever since the dayes of David 2 Sam. 8.14 and this is here inserted either to intimate that this it was that gave him the advantage of building a fleet at Ezion-Geber which was in Edoms territories of which in the following verse or else to note how to this time God continued this nation in subjection to the kings of Judah though presently after in the dayes of his wicked sonne they rebelled against him indeed we reade that some of the Idumeans were in the field with the Moabites and Ammonites against Jehoshaphat 2. Chron. 20.10 22 23. but first these might be some voluntary mercenaries not sent out by the state secondly even these it seems were not so firm as was expected against Judah in that expedition and therefore were slain by them of Moab and Ammon 2. Chron. 20.23 The children of Ammon and Moab stood up against the inhabitants of mount Seir utterly to slay and destroy them and thirdly most clear it is that the Idumeans did not declare themselves and openly revolt from the crown of Judah and make themselves a king till the dayes of Jehoram 2. Chron. 21.8 In his dayes the Edomites revolted from under the dominion of Judah and made themselves a king Vers 48. Jehoshaphat made ships of Tharshish to go to Ophir for gold c. Or ships to go to Tharshish or Tarshish 2. Chron. 20.36 Concerning which see the note 1. Kings 10.22 Here it is said in the following verse that Ahaziah desired to joyn with Jehoshaphat in that voyage and that he would not consent thereto but in the 2. Chron. 20.36 37. it is said that he did joyn with Ahaziah in this work and that hereupon the Prophet Eliezer came to him and reproved him and foretold that his ships should be broken which accordingly came to passe in the very port of Ezion-geber it seems therefore that at first when Ahaziah desired this Jehoshaphat would not but at last overcome with the king of Israels importunitie he yielded or else that when a second time Ahaziah desired again to joyn with Jehoshaphat in a navy Jehoshaphat did then deny him as it is here said vers 49. as having had sufficient warning by the losse of his former ships Vers 51. Ahaziah the sonne of Ahab began to reigne over Israel in Samaria the seventeenth yeare of Jehoshaphat king of Judah c. But may some say if Jehoshaphat began to reigne in the fourth yeare of Ahab as is noted above vers 4. then the seventeenth of Jehoshaphat must needs be but the twentieth or the one and twentieth of Ahab now since Ahab reigned two and twenty years how is it said here that Ahaziah the son of Ahab began to reigne in the seventeenth yeare of Jehoshaphat I answer doubtlesse Ahaziah was made king by his father Ahab about a yeare or two before Ahab died and then reigned two years after his fathers death so that he began to reigne to wit his father yet living In the seventeenth yeare of Jehoshaphat and after his fathers death he reigned also two years complete ANNOTATIONS Upon the second book of the KINGS Commonly called The fourth book of the KINGS CHAP. I. THen Moab rebelled against Israel after the death of Ahab By David the Moabites were subdued and made tributaries to the Israelites 2. Sam. 8.2 but when that great breach was made in the kingdome of Israel ten of the tribes revolting from the house of David and making Jeroboam king the Moabites it seems revolted also from the house of David and rather chose to give themselves for vassalls to the kings of Israel upon whose kingdome their land bordered and so they continued unto the dayes of Ahab and now upon some advantage espied to wit the late overthrow of the Israelites by the Syrians and the death of Ahab or perhaps the feeble spirit and weak condition of Ahaziah because of his fall Mesha the present king of Moab rebelled
they should by way of derision call upon him to go up the hill as commonly it is thought these words were spoken I cannot conceive Vers 24. And he turned back and looked on them and cursed them in the name of the Lord c. That is by authority from God he pronounced them accursed of God and indeed therefore it is expressed that he looked on them before he cursed them to intimate that he did not do it in a suddain passion to revenge himself but by the speciall instinct of God and that to punish the wickednesse of the parents in the death of these their misnurtured children and to let the Israelites see that if God would so severely revenge the reproaching of his prophets in the mouthes of little children much lesse would he endure it in those that were of ripâ—r yeares It is strange indeed that the prophet after durst go to Beth-el but he went under Gods protection who was able to defend him as he had done his master Elijah against the fury of king Ahaziah when he had fetched fire from heaven upon his captains and their souldiers CHAP. III. Vers 1. NOw Jehoram the sonne of Ahâ—â— began to reigne over Israel in Samaria the eighteenth yeare of Jehoshaphat c. Chap. 1.17 it is said that he succeeded his brother Ahaziah and began his reigne in the second yeare of Jehoram the sonne of Jehoshaphat but that was onely because Jehoshaphat when he went with Ahab against Ramoth Giâ—ead did designe his sonne Jehoram to be king in his room and to govern the kingdome in his absence howbeit at his return he resumed the government of the kingdome to himself as we see in this place and indeed there was good cause for the trouble that Jehoshaphat was put to to reform things at his return 2. Chron. 19.4 argues no small distemper of the whole countrey through the misgovernment of that his ungodly sonne in his absence see the note chap. 1.17 Vers 2. He put away the image of Baal that his father had made That is he suppressed the worship of Baal which his father had set up though he continued still the idolatry of Jeroboam in his golden calves it was much indeed that this wicked king should reform so much especially his mother Jezebel being yet living by whose means the worship of Baal was first brought in but it may well be that his conscience was a little startled with the death first of his father and then of his brother Ahaziah occasioned by the strange fall that he got and with the late revolt of the Moabites from them and besides perhaps he knew that the Prophets of God attributed these things to the idolatry of the Israelites and therefore intending an expedition against the Moabites he resolved first to suppresse the idolatry of Baal that so his warre against Moab might speed the better Vers 7. The king of Moab hath rebelled against me wilt thou go with me against Moab to battel He rebelled in the dayes of Ahaziah immediately after the death of Ahab their father chap. 1.1 but Ahaziah was king little above a yeare and the most of that time perhaps bedrid with his fall and so could not undertake the reducing of Moab to their former obedience and so now Jehoram his brother undertakes it so soon as ever he came to the crown And he said I will go up c. Whether it were out of a desire that Jehoshaphat had to be avenged on the Moabites for their defection from the kings of Judah to Israel for being formerly tributaries to David and Solomon they had left the kings of Judah and given themselves for vassals unto this time to Jeroboam and his successours or for that they had lately with other nations made warre upon him and invaded his land 2. Chron. 20.1 or whether it were because Joram king of Israel had put down the worship of Baal in his kingdome and so in this regard he thought he might the more safely joyn with him in this warre against Moab though he had been formerly reproved by Gods Prophets first for aiding Ahab when he went against Ramoth Gilead 2. Chron. 19.2 and secondly for joyning himself with Amaziah to make ships to go to Tarshish 2. Chron. 20.37 Yet now again he joyned himself with Jehoram the sonne of Ahab and brother of Amaziah in this his warre against the Moabites Vers 8. And he said Which way shall we go up And he answered The way through the wildernesse of Edom. That is Jehoram asked Jehoshaphat which way they should go and Jehoshaphat advised them to go the way through the wildernesse of Edom to wit either that they might come upon the Moabites by a way they looked not for them or that they might take the king of Edom and his forces along with him or else the better to assure that nation of the Edomites by the way of whom they had the more cause to be jealous because some of them had lately been in the field at Engaddi against Jehoshaphat together with the Moabites and the Ammonites 2. Chron 20.22 The Lord set ambushments against the children of Ammon Moab and mount Seir which were come against Judah and they were smitten though at this time they were tributaries to Jehoshaphat and so continued till his sonnes reigne 2 Chron. 21.8 Vers 9. So the king of Israel went and the king of Judah and the king of Edom That is the Viceroy of Edom whom Jehoshaphat had set over them for as yet they had no king of their own 2. Chron. 21.8 Vers 11. Here is Elisha the sonne of Shaphat which poured water on the hands of Elijah That is Here is Elisha the servant or minister of Elijah whether in this particular Elijah made use of Elishaes service we need not enquire because this was the ordinary imployment of servants that attended upon their masters therefore with this proverbiall kind of speech this courtier speaks of him as Elijahs attendant Here is Elishah that poured water on the hands of Elijah and no doubt it was by the speciall instinct of Gods spirit that Elisha was come along with the armie into these deserts of Edom. Vers 12. And Jehoshaphat said The word of the Lord is with him So he judged both because he was the disciple of so great a prophet and perhaps his fame was already spread abroad as also because he conceived there was something in it that he should be now come with the army So the king of Israel and Jehoshaphat and the king of Edom went down to him It was very much that three kings should go down to the prophet and that they did not rather send for Elisha to come to them as at other times the kings of Israel and Judah were wont to do but first the great extremity they were now in might make them desirous to ingratiate themselves to Elisha by all possible meanes secondly it is like enough that Jehoshaphat might advise him hereto and that
Vers 4. Eleazar begat Phinehas Phinehas begat Abishua c. Eleazar succeeded his father Aaron in the high priesthood in the fourtieth yeare after their coming out of Egypt Numb 20.25 c. and 33.18 and was high priest all the time of Joshua and died immediately after him as may seem by the relation of their deaths together Josh 24.29 33. Phinehas his sonne that succeeded him was he that slew Zimri and Cozbi in the wildernesse and had thereupon a promise from God that the high priesthood should be settled upon him and his seed for ever see Numb 25.7 13. He succeeded his father Eleazar about the death of Joshua Josh 24.29 33. How long he lived high priest it is no where expressed but probable it is he was high priest all the time that the people served the Lord after Joshuahs death in the dayes of the elders that out-lived Joshua Judg. 2.7 and perhaps in the time of the first revolting of the people in the time of the Judges which must needs then be a matter of much grief to a man of such zeal as he was for it is evident that when the Israelites made warre against Benjamin he was high priest Josh 20.28 And Phinehas the sonne of Eleazar the sonne of Aaron stood before it in those dayes As for the next three that follow Abishau Bukki his sonne and Vzzi his sonne they were it seems high priests in those corruptest times of Israel under the Judges whereto agrees that which is by some said that in the dayes of Uzzi it was that Eli and so his posterity after him got the high priests office not being of Eleazars stock but of the stock of Ithamar and if so it were then the foure next following of the stock of Eleazar were never high priests to wit Zerahiah and Meraioth and Amariah and Ahitub but Zadok the sonne of Ahitub vers 8. was the first that recovered that dignity again which was in the dayes of Solomon who thrust out Abiathar of the posterity of Eli and of the stock of Ithamar from being high priest and put Zadok the sonne of Ahitub in his room 1. Kings 2.27 35. Vers 10. And Johanan begat Azariah he it is that executed the priests office in the temple that Solomon built in Jerusalem That is this is that Azariah of whom such honourable mention is made in the book of the Chronicles 2. Chron. 26.16 c. who did so worthily execute maintain the honour and office of the priesthood against the intrusion and usurpation of Uzziah the king of Judah and it is expressely noted that it was in the temple which Solomon built in Jerusalem because at the time when this was written there was another Temple in Jerusalem built by Zerub-babel Yet some understand these words of Johanan the father of Azariah that he was that Jehoiada that was high priest in the dayes of Athaliah by whom both the Temple and Common-wealth were preserved when they were in danger to be ruined by her Vers 13. And Shallum begat Hilâ—iah Who found the book of the Law in the dayes of Josiah 2. Kings 22.8 Vers 14. And Azariah begat Seraiah c. Seraiah was the high priest whom Nebuchadnezzar slew see 2. Kings 25.18 21. He was also the father or grand-father of Ezra Ezra 7.1 Now after these things in the reigne of Artaxerxes king of Persia Ezra the sonne of Seraiah the sonne of Azariah the sonne of Hilkiah c. and then Jehozadak his sonne was the father of Josuah who was so famous at the return of the Jews and the rebuilding of the Temple Hag. 1.1 In the second yeare of Darius the king in the sixth moneth in the first day of the moneth came the word of the Lord by Haggai the Prophet unto Zerubbabel the sonne of Shealtiel governour of Judah and to Josuah the sonne of Josedech the high priest Vers 19. And these are the families of the Levites according to their fathers That is of these before named were the severall families of the Levites called to wit the family of the Libnites c. Vers 20. Of Gershom Libni his sonne Jahath his sonne Zimmah his sonne c. Here follows a catalogue of those that were successively the Heads both of the Gershonites Kohathites and Merarites perhaps unto the dayes of David who did dispose of the Levites into new orders and whereas Zimmah is here said to be the sonne of Jahath thereby is meant that he was his grandchild for Shimei was the sonne of Jahath and Zimmah the sonne of Shimei vers 42 43. Vers 25. And the sonnes of Elkanah Amasai and Ahimoth The sonnes of Elkanah are here more particularly expressed because from him descended that Elkanah who was the father of Samuel Vers 26. As for Elkanah the sonnes of Elkanah Zophai his sonne c. This is another Elkanah who was the sonne of Mahath and grandchild of Amasai mentioned in the former verse as is evident vers 35 36. Vers 27. Jeroham his sonne Elkanah his sonne The father of Samuel Vers 31. And these are they whom David set over the service of song in the house of the Lord c. That is these are they that David made chief in the three quires of singers after the Ark had rest that is after it was brought to Davids house for before it was removed from one place to another to wit these mentioned in the sequel of this chapter Heman of the Kohathites ver 33. who was the chief and therefore had the middle quire and Asaph who stood on Hemans right hand v. 39. and was of the Gershonites and Ethan who was also called Jeduthun chap. 25.1 and was of the Merarites and stood on Hemans left hand ver 44. These were in their times famous men as being the chief singers and withall Prophets and pen-men of some of the Psalmes 2. Chron. 29.30 Moreover Hezekiah the king and the princes commanded the Levites to sing praise unto the Lord with the words of David and of Asaph the seer Vers 33. Heman a singer the sonne of Joel the sonne of Shemuel That is Samuel for Heman was Samuels grandchild Vers 50. And these are the sonnes of Aaron Eleazar his sonne Phinehas his sonne c. By occasion of the mention that is made of the severall offices and imployments of the priests in the foregoing verse the catalogue of the sonnes of Eleazar is here again set down unto the dayes of David by whom the priests were divided into foure severall orders Vers 57. And to the sonnes of Aaron they gave the cities of Judah c. And Simeon Josh 21.9 And they gave out of the tribe of the children of Judah and out of the tribe of the children of Simeon these cities which are here mentioned by name Vers 60. All their cities throughout their families were thirteen cities To wit the eleven here mentioned and Ain in Judahs portion and Gibeon in Benjamins which are reckoned amongst the rest Josh 21.16 17. but