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
which is ordinarily found in other men for the defence of their countrey against an enemie CHAP. IV. Vers 2. TAke ye twelve men out of the people out of every tribe a man c. being passed over Jordan the Lord repeats the charge given them before chap. 1. vers 12. And indeed therefore was it there onely briefly touched because it was to be here again more largely expressed Vers 3. Take you hence out of the midst of Jordan out of the place where the Priests feet stood firm twelve stones c. In the seventh verse the reason is expressed why these twelve stones were to be taken up out of Jordan about the place where the Priests had stood with the ark and to be carried to the place where they were to lodge that night which was Gilgal vers 19. namely that they might there stand as a memoriall to succeeding generations of this miraculous work when the Lord was pleased to divide Jordan before the ark that the twelve tribes might passe over to take possession of the land which he had given them for an inheritance But may some say seeing the tribes of Reuben and Gad and one half of the tribe of Manasseh had already their inheritance assigned them without Jordan yea and were already in possession of it why were these tribes with the rest to testifie their thankfulnesse by setting up this memoriall of Gods miraculous dividing of Jordan before them Now for the answer of this it is not enough to say that about fourtie thousand of these tribes went over Jordan at this time with the rest of their brethren to assist them in their warres and that because these stones were set up in the name of the whole tribes and therefore the question still remains why these tribes were to come in for a share in erecting this monument of Gods praise that had for their particular no share in the mercie The truer answer therefore I conceive to be this That these tribes were to joyn with the rest herein first Because the whole people of Israel though consisting of twelve severall tribes were yet all one body and therefore no good could be done to any of the tribes but the whole body must needs have an interest in it and ought to be thankfull for it and secondly Because hereby they might shew that the land which was allotted them without Jordan was a part of that land of promise the possession whereof was thankfully acknowledged in those twelve stones which were now set up in Gilgal Vers 9. And Joshua set up twelve stones in the midst of Jordan c. even this also no doubt the Lord had given in charge to Joshua though it be not expressed and that for the same end that the other were set in Gilgal For though they were hid under water yet the report of their being there set might be a memoriall of that great work and besides at a low ebbe they might happely be seen at least the dashing of the waters against them might be perceived And they are there unto this day This clause could not be written by Joshua and yet that proves not that Joshua wrote not this book since many such passages we find here and there even in the books of Moses Vers 10. For the Priests that bare the ark stood in the midst of Jordan untill every thing was finished that the Lord commanded Joshua to speak unto the people according to all that Moses commanded Joshua This clause according to all that Moses commanded Joshua cannot be so understood as if Moses had particularly commanded Joshua that which was now done by the Priests and people in their passage over Jordan For Moses had never spoken of any such thing to Joshua but Joshua had received these directions immediately from God But the meaning of these words is onely this that all was done as God commanded Joshua which was according to what Moses had given Joshua in charge Moses had commanded Joshua to see that all things were done according to the word of the Lord and so it was in this particular of their passage over Jordan according to the charge he had received from Moses all things were done as the Lord commanded And the people hasted and passed over This haste which they made in passing over was not so much because a multitude of people were to passe over in a few houres and were afterwards to go as farre as Gilgal that day as from their fear and weaknesse of faith the sight of that mountain of waters which seemed ready to overwhelm them could not but scare them and hence it was that every man made all the speed he could out of that vale of the shadow of death Now this is the rather added in this place the more hereby to extoll the faith of the priests who stood still without moving in the midst of Jordan till the whole camp of Israel were gotten over into the land of Canaan and all other things were done concerning the stones set up in Gilgal and in the midst of Jordan as God had appointed Vers 13. About fourty thousand prepared for warre passed over c. To wit of Ruben Gad and the half tribe of Manasseh the rest being left in garrison for the defence of the land their wives children and cattell for at the last numbring of the people there was of the Reubenites fourty three thousand seven hundred and thirty and of the Gadites fourty thousand five hundred Numb 26.7 18. besides the half of Manassehs tribe who were in all fifty two thousand seven hundred Numb 26.34 Vers 19. And the people came up out of Jordan on the tenth day of the first moneth Which was the very day whereon by the Law the lambe for the Passeover was to be set apart Exod. 12.3 And hereby it is clear that it was full fourty years within foure or five dayes from the coming of the Israelites out of Egypt to their entrance into the land of promise for they came out of Egypt on the fifteenth day of the first moneth and now on the tenth day of the first moneth they entred the land of Canaan Vers 23. For the Lord your God dried up the waters of Jordan from before you untill ye were passed over c. The Israelites are appointed thus to answer their children for many generations after when they should inquire concerning those stones that were set up in Gilgal even as if that miracle had been wrought for them in their own persons the Lord your God dried up the waters of Jordan from before you c. and that because in that the Lord did this for their Ancestours he did it for them who were then in the loyns of their Ancestours and that in regard of the profession of the same faith they might look upon that which was done for their Ancestours as a pledge of his fatherly love to them also and his care of their welfare CHAP. V. Vers 2. AT that
is said in the foregoing verse it was because the inhabitants did all so obstinately stand it out against the Israelites none of them attempting to procure conditions of peace from them save onely the Gibeonites Vers 20. For it was of the Lord to harden their hearts c. See the note upon Exod. 7.13 Vers 21. And at that time came Joshua and cut off the Anakims from the mountains from Hebron and from Debir c. Concerning these Anakims see what is noted before upon Numb 13.22 where it is also expressely said that the Israelites that were at first sent to search the land of Canaan saw these Anakims about Hebron from whence Joshua did now drive them It is evident that Hebron yea and Debir too or else another city of the same name was formerly taken by Joshua and the Israelites in that their expedition against those five kings that had joyned their forces together to besiege Gibeon as we may see chap. 10.36 37.38 That therefore which is said here that Joshua cut off the Anakims from Hebron from Debir c. must be understood of his cutting them off from the mountains that were about Hebron and Debir It seems that these gyants being a kind of wild salvage men monsters rather then men did chiefly abide in dens and caves that were in the mountains or at least that when Joshua had prevailed in that part of the land and had taken the severall towns and cities there and destroyed the inhabitants many of these monsters had withdrawn themselves to those their fastnesses and strong holds from whence afterwards they brake forth into the countreys adjoyning and so thereupon Joshua went out against them with his forces and cut them off some at one time and some at another from the mountains from Hebron from Debir from Anab that is the mountains adjoyning to those cities and from all the mountains of Judah and from all the mountains of Israel that is the mountains in that portion of the land which fell to the tribe of Judah and indeed from all the mountains throughout the land of Canaan which fell to the rest of the Israelites for Judah by reason of their dignity is often mentioned as distinct from the other tribes and in this regard I conceive this expression is used from all the mountains of Judah and from all the mountains of Israel and not with reference to that division of the land betwixt the kingdome of Judah and the kingdome of Israel in Jeroboams revolt it being most probable that this book was written before that time even before David had cast out the Jebusites out of Jerusalem as may be gathered from that place chap. 15.63 As for the Jebusites the inhabitants of Jerusalem the children of Judah could not drive them out but the Jebusites dwell with the children of Judah at Jerusalem unto this day The greatest difficulty in this place is this that here it is said that Joshua cut off the Anakims from Hebron from Debir c. cities that he had taken before from the inhabitants chap. 10.36 c. and yet afterwards chap. 15.14 it is said that Caleb took Hebron and drove the Anakims thence To this some answer That though Joshua took Hebron and afterwards cut off the Anakims from the mountains about Hebron as it is here said yet in processe of time the inhabitants and especially these Anakims did again seise upon Hebron and possesse it and so were after Joshuas death driven out thence by Caleb for though this be related chap. 15.14 yet that it was not done till after the death of Joshua is evident they say in the first chapter of Judges vers 9. where the same story is again related But because it is evident in the fourteenth chapter of this book vers 12. that Caleb whilest Joshua was yet living desired Hebron and the mountainous countrey about it to be given him for his inheritance as Moses had promised it should be undertaking withall that with Gods help he would drive out the Anakims thence Give me saith he this mountain c. If so be the Lord will be with me then I shall be able to drive them out as the Lord said nor is it probable that ever the Lord suffered the Canaanites to recover one foot of that land out of which Joshua had expelled them till after the death of Joshua when by their sinnes they provoked the Lord against them nor that the valourous Caleb would suffer the Canaanites to roost so long in that place which was given him for his inheritance as till after the death of Joshua therefore I conceive that the truer answer for the resolving of this difficulty is this That it was Caleb that did drive out the Anakims out of the mountains about Hebron as is related chap. 15.14 onely it is here ascribed to Joshua because Joshua was their chief Generall and so it was done under his government and command though it were done by Caleb However the destroying the Anakims throughout the land of Canaan is here particularly recorded that in Gods goodnesse and power in cutting them now off they might see the folly of their forefathers infidelity who were so scared with the sight and report of the formidable stature of these giants that they would not enter the land notwithstanding all that Moses Joshua and Caleb could say to them Vers 22. There was none of the Anakims left in the land of the children of Israel onely in Gaza in Gath c. These were cities of the Philistims whose land was also within the compasse of the promise made to the Israelites Exod. 23.31 And I will set thy bounds from the red sea even unto the sea of the Philistims though because of their sinnes they prevailed not as yet so farre In these cities there were of these Anakims these giants still remaining many years after for Goliath was of Gath see 1. Sam. 17.4 c. and those foure huge giants mentioned 2. Sam. 21.16 c. were all of the Philistims Vers 23. And Joshua took the whole land according to all that the Lord said unto Moses c. That is he vanquished the whole land before mentionâ—d or he is said to have taken the whole land because he had so far subdued it that none of the inhabitants durst take up arms against them or any way molest them so that they might now peaceably make a division of it amongst the tribes though there were some places which the Canaanites had yet in their possession as is largely expressed in the beginning of the 13. chapter yet they durst not stirre against the Israelites and therefore is that clause added in the last words of this chapter and the land rested from warre CHAP. XII Vers 1. NOw these are the kings of the land which the children of Israel smote c. In this chapter there are briefly presented as it were in a table or map the severall countreyes and kings vanquished by Moses Joshua and the
in the utmost north-end of Canaan whence the length of the land is ordinarily described to be from the entrance of Hamath to the river of Egypt 1. Kings 8.65 See Num. 13.22 and Cinnereth was a city in the eastern parts whence the lake so often mentioned in Scripture was called the lake of Genezereth Vers 38. Nineteen cities with their villages For some of them mentioned before in drawing the border of their lot stood happely in the portion of the bordering tribes Vers 40. And the seventh lot came out for the tribe of the children of Dan. Though this tribes lot was not wholly taken out of that which was given to Judah as Simeons was yet that a part of it was is manifest by some of the cities mentioned here that chap. 15. are numbered amongst those that were at first in Judahs portion it was compassed with the sea and the borders of the other tribes formerly described and so the borders of this tribe are here omitted Vers 41. And the coast of their inheritance was Zorah and Eshtaol c. In this Zorah Samson was born Judges 13.2 and between Zorah and Eshtaol he was buried Vers 43. And Elon and Timnathah c. Whence Samson took a wife Judges 14.1 Vers 47. Therefore the children of Dan went up to fight against Leshem c. Or Laish The story we have Judges 18. This then happened after Joshuas death but here it is mentioned lest it should seem strange how the Danites came to inhabite the north parts of the land when their lot fell to them in the south parts even close by Judahs portion the reason was because being not able to drive out the Philistines out of their land they were streightned for room so went out and took Laish a city that was in Naphtalies lot though then in the Zidonians possession and transplanted a Colony thither calling it Dan from their father Dan the sonne of Jacob it stood almost in the furthest north part of the land Judges 20.1 The congregation was gathered together as one wan from Dan to Beersheba Vers 50. According to the word of the Lord they gave him the citie he asked even Timnath-serah in mount Ephraim c. To wit the word of the Lord which he spake to Moses not onely concerning Caleb but concerning Joshua for why indeed should he be left out see Iosh 14.7 to wit that he should chuse a peculiar portion to himself where he would yet it may be meant also of some direction given him by Eleazar the priest upon his inquiry of God for him However herein first was the modesty of Ioshua remarkable that he was content to stay till all the tribes had their portion ere there was any motion made of that which by way of speciall Prerogative was to be conferred upon him secondly That he was content to receive what God had promised him as by way of gift from the people he asked and they gave him the city he asked thirdly That whereas he might have chosen the fairest and goodliest city in all their tribes he chose his seat in a mountainous countrey nothing so pleasant and delightfull as many other places were yea and it seems a city that was ruinated so that he was fain to build it ere he dwelt in it for so it follows in the next words and he built the city and dwelt therein CHAP. XX. Vers 2. APpoint out for you cities of refuge c. Concerning these cities of refuge see the notes Numb 35.6 and 24 c. Vers 6. And he shall dwell in that city untill he stand before the congregation for judgement and untill the death of the high priest c. That is untill he be fetched thence to the place where the fact was done that it may be there tryed whether it were done wittingly or unwittingly so long he was to abide there however or untill the death of the high Priest if it were found that he did it unwittingly for then he was to be sent back to the city of refuge and to be kept there till the high priest dyed Concerning the mysticall reason of the man-slayers staying in the city of refuge till the death of the high priest see the note upon Num. 35.25 But to this some also do adde a literall reason to wit that hereby was implyed how hainous a fault it was to shed the bloud of a man and how displeasing to God in that the man that was but unwittingly defiled with the shedding of bloud must be thus shut up lest he should happen to come into the sight of him who did as it were represent Gods person amongst them to wit the high priest nor could be suffered to stirre from thence till he was dead Vers 8. And on the other side Jordan by Jericho eastward they assigned Bezer c. That is they confirmed and ratified these to be cities of refuge without Jordan which Moses himself had formerly chosen and set apart for that use See Deut. 4.41 42 43. CHAP. XXI Vers 1. THen came near the heads of the fathers of the Levites unto Eleazar the priest c. It was doubtles immediately after they had made an end of dividing the land that the Levites came thus to Eleazer and the rest of the Commissioners to receive from them the cities which God had appointed to be set apart for their dwelling For first it is not probable that there was any delay which might move the Levites to challenge their right and secondly it is as improbable that the Israelites did first settle themselves in these cities and then were afterwards put out to give way to the Levites Vers 2. The Lord commanded by the hand of Moses to give us cities to dwell in c. See the notes upon Numb 35.2 c. Vers 4. And the lot came out for the familie of the Kohathites God had expressed the number of cities that were to be given them to wit fourty eight Numb 35.7 So all the cities which ye shall give to the Levites shall be fourty and eight cities he had also given them directions to take these cities out of each tribe some according as their proportion was greater or lesser and therefore the Commissioners for the dividing of the land made choice no doubt of these cities as in their wisdome they found them most convenient for the Levites and for the people and then having divided the cities they had chosen into foure parts one for the priests a second for the Levites of Kohaths familie a third for the Gershonites and a fourth for the Merarites then was it at last decided in which of the tribes the priests should be placed and so of the rest or at least of those cities which were judged convenient they took the number agreed upon by lot See vers 11. And the children of Aaron the priest which were of the Levites had by lot out of the tribe of Judah c. Thus by Gods speciall providence the
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
doubt because his faith was also accompanied and assaulted with doubtings and fears as we may see by Deborahs answer in the following verse wherein she discovered what a fault it was so doubtfully to yield to what God had enjoyned him Vers 9. The journey that thou takest shall not be for thine honour for the Lord shall sell Sisera into the hand of a woman Thus she yields to go with him but withall shews him that because of his distrustfulnesse and fear the Lord would now deprive him of a great part of that glory he should otherwise have had Because he would not undertake the enterprise without the support and encouragement of a womans presence therefore a woman should carry away a great part of the honour of this victory to wit Jael the wife of Heber into whose hands Sisera should fall and by whom he should be slain Vers 10. And Barak called Zebulun and Naphtali to Kedesh c. The chief strength therefore of the army consisted of those that by Barak were gathered together out of these two tribes whence also is that chap. 5.18 Zebulun and Naphtali were a people that jeoparded their lives unto the death in the high places of the field where yet that some of the other tribes did also voluntarily joyn in this warre made against Sisera Deborah in her song doth plainly acknowledge vers 14. Out of Ephraim was there a root of them against Amalek after thee Benjamin among thy people Out of Machir came down governours c. Vers 11. Now Heber the Kenite which was of the children of Hobab the father in law of Moses had severed himself from the Kenites c. Because the Kenites were seated amongst the children of Judah chap. 1.16 lest we should wonder at the mention that is made in the following part of this chapter of Heber the Kenite dwelling near Kedesh in the tribe of Naphtali this is here premised concerning this Heber to wit that for some reasons not expressed in the text he had severed himself from the rest of the Kenites and pitched his tent amongst the tribe of Naphtali as indeed the Kenites it seems did alwayes dwell not in houses but in tents Vers 15. And the Lord discomfited Sisera c. For though the Israelites prevailed by force of arms yet it was of God that they did prevail Prov. 21.31 The horse is prepared against the day of battell but safety is of the Lord. Besides Josephus reports that the Lord sent a terrible tempest wherewith the Canaanites being both terrified and disordered the Israelites did the more easily put them to flight and indeed some such thing those words seem to intend chap. 5.20 They fought from heaven the starres in their courses fought against Sisera Vers 17. For there was peace between Jabin the king of Hazor and the house of Heber the Kenite Though the Kenites came in with the Israelites and were in a manner incorporated amongst them professing the same religion and worshiping the same God and living with all love and amity with them yet Jabin was willing to grant peace to them onely perhaps taking some certain tribute of them by way of acknowledging his sovereignty whilest he oppressed the Israelites with all manner of cruelty First because they lived as sojourners amongst the Israelites and laid no claim to the land Secondly because they were found to be given to a peaceable pastorall kind of life and not like to rise up in rebellion against him Thirdly because the Lord turned the heart of this heathenish king towards them and that happely because they had kept themselves pure from those idolatrous and sinfull courses whereunto the Israelites had plunged themselves that so in them his people might see wherefore it was that the Lord had brought such miseries upon them Vers 18. And Jael went out to meet Sisera and said unto him Turn in my lord turn in to me fear not The event discovers plainly that she intended his ruine and therefore though her words may be interpreted so as if she intended that she would not have him be afraid but commit himself to her custody yet since she could not but know that her words would be understood by him as if she intended that in her tent he might and should be safe I see not what can be said herein to quit her from sinne but onely that what she did herein she did by virtue of an extraordinary warrant and authority from God And when he had turned in unto her into the tent she covered him with a mantle To wit as pretending herewith to cover him and hide him in case any of those that pursued him should come in thither or else to keep him warm being now in a great heat by reason of his flying on foot from those that followed him or else that he might the more readily fall asleep that she might do to him what no doubt already she had purposed with her self Vers 19. And she opened a bottle of milk and gave him drink Though he asked for water which men in great heat and thirst do especially desire yet she fetched a bottle of milk and gave him of that either thereby to testifie her great respect of him that so he might the more securely confide in her or else because milk when men that are hot drink largely of it doth naturally encline men to sleep and that she desired to bring him to that then she might do to him what whilest he was awake she could not hope to do and therefore when Deborah commends Jael this is particularly expressed as an act of speciall prudency and policy chap. 5.25 He asked water and she gave him milk she brought forth butter in a lordly dish Vers 21. And Jael Hebers wife took a nail of the tent c. That is a pin or nail of iron or pointed with iron wherewith the tent being stretched forth was fastened to the ground And for this act of hers she is pronounced blessed by the Spirit of God chap. 5.24 and therefore there is no question to be made of the lawfulnesse of that she did for though it is said vers 17. There was peace between Jabin and the house of Heber yet that is not to be understood of any mutuall league for princes do not use to enter into treaties of that nature with men of such inferiour rank whom they have no cause to fear but onely that Jabin had happely upon the promise of some yearly tribute yielded that his house should live in peace However Jael might know of the prophecy of Deborah that God had now determined to put an end to his tyranny and besides she might now be moved by a speciall and extraordinary instinct of the Spirit of God which must needs be a sufficient warrant for her both to insnare this captain by policy and afterwards to take away his life as an enemy appointed to destruction and the rather that hereby she might approve her self a true member
were a people that jeoparded their lives unto the death in the high places of the field That is in mount Tabor whither Barak was sent to fight with Sisera chap. 4.6 Go and draw toward mount Tabor and take with thee ten thousand men of the children of Naphtali and where though they saw how great a disproportion there was betwixt their forces and the strength of the enemy yet they were content to hazard their lives in this cause of God and his people how desperate soever their attempts might seem in the eye of reason Vers 19. The kings came and fought then fought the kings of Canaan in Taanach by the waters of Megiddo That is Jabin and his confederate kings who came to help Jabin against the Israelites either in their own persons or by their forces and this is here expressed to note the base faithlessenesse of those tribes that were not so forward to aid their brethren as the heathens were to help one another and yet they were many of them of different religions and served severall gods Nor need it seem strange that these kings are said to have fought against the Israelites in Taanach by the waters of Megiddo whereas before chap. 4.6 7. the story seemed to imply that the battell was fought about mount Tabor and the river Kishon which is also confirmed Psal 83.9 Do unto them as to the Midianites as to Sisera as to Jabin at the brook of Kishon for to this I answer first that Taanach and Megiddo were not farre from mount Tabor and the river Kishon for though Taanach and Megiddo belonged to the half tribe of Manasseh within Jordan chap. 1.37 Neither did Manasseh drive out the inhabitants of Bethshean and her towns and Taanach and her towns nor the inhabitants of Megiddo and her towns yet they stood within the compasse of Issachars portion and that bordered upon Zebulun where mount Tabor was Josh 17.11 And Manasseh had in Issachar and in Asher Bethshean and her towns and the inhabitants of Taanach and her towns and the inhabitants of Megiddo and her towns And secondly that it may well be that the Canaanites being put to the worst about mount Tabor where they did first pitch battell they might retire or fly to Taanach and there making a stand might renew the battell again and so were there wholly discomfited They took no gain of money The meaning of this clause may be that these Canaanites came for the love of the cause and not for gain and so proffered to serve freely without pay as thirsting for bloud more then money or at least resolving to pay themselves out of the riches of the Israelites and that withall it proved truer then they were aware of because that in stead of gaining any thing they lost all Vers 20. They fought from heaven the starres in their courses fought against Sisera It seems and so Josephus reports this battell that there was some terrible extraordinary storm of thunder hail and rain which being by the ordinary course of nature from the influence of the starres they as Gods host Deut. 17.3 are here said from their severall places and courses like souldiers that observed both rank and file to have fought against Sisera and that from heaven as souldiers that have gotten the advantage of the ground Vers 21. The river Kishon swept them away that ancient river the river Kishon That is that river so famous of old the river Kishon and it may be said to have swept them away either because in their flight they attempted to get over the river and so were drowned and carried away by the stream or else because through the inundation of the river caused by the storm that God sent at that time their dead carcases that lay on the land about the river were by the sweeping floud carried away O my soul thou hast troden down strength That is O Deborah thou hast troden down strength to wit the strength of the enemie for the Hebrews do usually put the soul for the whole man and happely she might also have respect herein to the successe of her prayers Vers 22. Then were the horse hoofs broken by the means of the pransings of their mighty ones The drift of this clause may be either to set forth the mighty strength of the enemie in regard of the goodly troops of horses which they had horses that were so lusty and full of mettle and courage that they even brake their hoofs sometimes with their pa wings and pransings that so the greater glory might redound unto God who had made them victorious over so potent an enemy or else to set forth the violence of their flight when they were routed by the Israelites which was such that they brake their very hoofs with running Vers 23. Curse ye Meroz said the angel of the Lord curse ye bitterly the inhabitants thereof c. This Meroz is probably thought to have been some citie or town near the place where the battel was fought the inhabitants whereof might have been many wayes helpfull to the Israelites in the battel which they fought with Sisera Jabins Generall and that therefore whereas the other tribes that sent no aid to Barak are onely reproved there is a curse yea a bitter curse pronounced against these and that by warrant of an expresse command which Deborah had received from an Angel who had it seems amongst other things revealed this unto her either before or immediately after the battell Curse ye Meroz said the Angel of the Lord curse â—e bitterly the inhabitants thereof And because they might be ready to alledge that there was no hope that the Israelites should prevail against such a mighty Prince and for them to have risen up against him without hope of prevailing would have been onely to provoke him to their utter ruine to take away this excuse from them this is expressely mentioned as the reason why this curse is denounced against them because they came not to help the Lord to help the Lord against the mighty The more mighty their adversary was the more need had their brethren of their help and to hide themselves from their brethren because they were so puissant argued manifest distrust of Gods assistance How this curse here denounced against this people fell upon them we reade not but that it was not without effect even this affords some probable ground of conjecture that of this Meroz we find not after this the least mention in any story of succeeding times Vers 24. Blessed above women shall Jael the wife of Heber the Kenite be c. That is she shall be highly extolled and applauded and many blessings shall be wished to her Vers 25. She brought forth butter in a lordly-dish That is cream in a goodly great bowl suitable to his greatnesse and dignity Vers 31. But let them that love him be as the sunne when he goeth forth in his might That is as the sunne when it riseth in a clear
the telling of the dream and the interpretation thereof that he worshiped c. That is he bowed himself to God by way of thankfullnesse for bringing him to hear this for the strengthening of his faith for first hereby it was manifest that God had already stricken them with a fear of him those forces which he had raised against them and secondly he might plainly see that Gods hand was in this businesse to comfort and encourage him that just at this time one of the souldiers should be telling this dream and another of his fellows should in this manner expound it Vers 18. And say The sword of the Lord and of Gideon Thus was Gideon carefull in the first place to ascribe all their successe to the Lord acknowledging thereby that Gideons sword would have been of no power to vanquish their enemies if the Lord should not fight for them and cause the sword of Gideon to be victorious but yet withall he appointed them to joyn his name with the Lords the sword of the Lord and of Gideon because he perceived by that which he heard in the camp of the Midianites that the Lord had made his name terrible amongst them Vers 19. So Gideon and the three hundred men that were with him came to the outside of the camp in the beginning of the middle watch If the Hebrews in these times did as some conceive divide the night into three watches the meaning of the words is plain that this was done in the beginning of the second watch but it is evident that in future times they had foure watches allowing three hours to every watch Matt. 14.25 And in the fourth watch of the night Jesus went unto them walking on the sea If it were so now also the meaning must be that Gideon came upon them in the beginning of the third watch which is called the middle watch because it begun about midnight but I should rather think that they had not four watches till they came to be under the Romane government and so followed their custome in the ordering of their night-watches And they blew the trumpets and brake the pitchers that were in their hands c. Besides the terrour of the suddennesse of seeing so many lights burning about them and of hearing so many pitchers broken so many trumpets sounding and so many men crying out the sword of the Lord and of Gideon that in the dead of the night when they lay sleeping securely the first thoughts which advised reason could suggest must needs be that it could not but be a mighty army that had so many trumpets and lights attending them and hence it was that the Midianites ran and cryed and fled vers 21. Yea besides we may well think this was the rather appointed that herein we might have a sweet type of the spirituall conquest of Satan by Christ and his elect For how did Christ vanquish hell and death but 1. by being broken for our transgressions and bruised for our sinnes Heb. 2.14 For as much therefore as the children are pertakers of flesh and bloud he also himself likewise took part of the same that through death he might destroy him that had the power of death that is the devil and 2. by his resurrection wherein the splendour of his divinity did shine forth most gloriously Rom. 1.4 and 8.34 And how do the Saints prevail but 1. by the preaching and the free profession of the Gospell the treasure we have in earthen vessels 2. Cor. 4.7 that the excellency of the power may be of God and not of us 2. By shewing forth the power of the word in the light of a holy conversation and 3. By a willing suffering for the truth Rev. 12.11 They overcame him by the bloud of the Lamb and by the word of their Testimony and they loved not their lives unto the death Vers 21. And they stood every man in his place round about the camp As if they had come onely to be torch-bearers to the rest of the army and indeed thereby testifying also that this victory was to be the sole work of God according to that Exod. 14.14 The Lord shall sight for you and ye shall hold your peace Vers 24. Then all the men of Ephraim gathered themselves together and took the waters unto Beth-barah and Jordan That is the foords and passages of the river Jordan even unto Beth-barah or Bethabarah John 1.28 or else these waters unto Beth-barah were some other rivers they were to passe over ere they came to Jordan and therefore distinguished from them and indeed by this means many of the Midianites did they here intercept and amongst the rest two of their princes Oreb and Zeeb and the other that escaped over before the passages could be taken Gideon pursued now hereby the Israelites might have seen the humble spirit of Gideon namely that he desired not to ingrosse the glory of the victory wholy to himself but was willing that his brethren should have their share in it too Vers 25. And they slew Oreb at the rock Oreb and Zeeb they slew at the wine-presse of Zeeb c. That is the rock and winepresse which were afterwards called upon this occasion the rock Oreb and the wine presse of Zeeb namely because there these princes were taken and slain the very places where it may be they had hid themselves for fear of the Israelites As for the next clause where it is said that they brought the heads of Oreb and Zeeb to Gideon on the other side Jordan though this be here inserted that so the whole passage of that which the men of Ephraim did might be related together yet it was not done as is expressed in the words till Gideon had passed over Jordan to pursue those Midianites that were escaped which must be noted because we see that after this there is mention made of Gideons passing over Jordan Chap. 8.4 And Gideon came to Jordan and passed over he and the three hundred men that were with him CHAP. VIII Vers 1. ANd the men of Ephraim said unto him Why hast thou served us thus c. See the last note of the foregoing chapter As afterwards they quarrelled with Jephthah chap. 12.1 And the men of Ephraim gathered themselves together and went northward and said unto Jephthah Wherefore passedst thou over to fight against the children of Ammon and didst not call us to go with thee So here now they contended with Gideon Jacob had given this tribe of Ephraim the preheminence above that of Manasseh which might happely make them the more impatient of this dishonour which was now done them as they conceived and the lesse able to brook that the Manassices of whom Gideon was should become so renowned for this victorious exploit of theirs against the Midianites But however being puffed up partly with the potency of their tribe and partly with the preheminence they had above the other tribes in that the Tabernacle was settled amongst them
return also that she might not be exposed to that miserie which with her she was like to undergo and the rather because she might hope that Ruth would be constant in the true Religion but yet because she saw that Ruth was more bent to stay with her then her sister Orpah was it it most probable that this she now said to her was chiefly intended to trie her and therefore she mentions Orpah her returning to her gods thereby as it were to put her in mind that she must be content to leave both her people and gods too that she had formerly served if she would go along with her and therefore ought seriously to consider of it what she would do Vers 17. The Lord do so to me and more also if ought but death part thee and me This form of swearing or imprecation which Ruth here useth The Lord do so to me and more also was it seems familiar not amongst the Jews onely as we may see in many severall places of the books of Samuel and the Kings as 1. Sam. 3.17 c. but also amongst other nations when they swore by their false gods as it is evident 1. Kin. 19.2 20.10 The drift of this imprecation was doubtlesse to expresse that they desired some notable mischief might befal them if they did not do what they said they would do or what they desired should be done by others But why did they not expresse the evil they desired should fall upon them I answer that it is very probable that at first the custome of swearing thus without naming the mischief they wished was taken up either because they were naturally afraid to mention the evil they wished to themselves or others not daring to use such desperate expressions as bold wretches nowadayes use without fear as God confound me c. or else because by this suppressing the evil they desired might light upon themselves or others they did purposely intimate how grievous the mischiefs were they wished to themselves or others in case they did not what they vowed to do or that others did not what they desired of them namely that they were such that they were afraid to name them Vers 19. All the citie was moved about them and they said Is this Naomi That is all the inhabitants of the citie were moved with much compassion and wonder at the sad condition wherein she was come back from the land of Moab It seems she was a woman of good rank and note above others in Bethlehem when she went thence and therefore the report of her being returned home in such a poore plight being soon spread about the city every bodie wondred at it and gazing at her as they had any occasion to see her they cried out Is this Naomi as if they should have said What an alteration is here who would have ever looked to see Naomi in such a condition It seems that not onely her povertie but even the wonderfull change of her countenance by reason of exceeding much sorrow made all that saw her and had known her formerly wonder at her Vers 20. Call me not Naomi call me Mara for the Almighty hath dealt very bitterly with me Though the complaints of the best in the houre of affliction are many times too full of passion yet the singular pietie of Naomi makes it most probable that she spake not this by way of murmuring or with charging God for dealing too severely with her but onely to expresse that the Lord had brought many bitter afflictions and sorrows upon her in regard whereof Mara which signifies bitter was a fitter name for her then Naomi which signifies pleasant or merry Vers 21. The Lord hath testified against me and the Almighty hath afflicted me Because afflictions are ordinarily the manifestations of the Lords anger and displeasure against his people for their sinnes whence is that of Job chap. 10.17 Thou renewest thy witnesses against me and increasest thine indignation upon me and again chap. 16.8 Thou hast filled me with wrinckles which is a witnesse against me therefore it is that Naomi speaketh thus of her afflictions The Lord hath testified against me and the Almighty hath afflicted me CHAP. II. Vers 1. ANd Naomi had a kinsman of her husbands c. To intimate why Boaz at the first knowledge of Ruth shewed her such favour as is related in the following part of the chapter this is here prefixed that he was a near kinsman of Elimelechs Naomies husband Vers 2. Let me now go to the field and glean ears of corn after him in whose sight I shall find grace These last words in whose sight I shall find grace are added to imply that she would be carefull no way to be offensive to any and that she would not glean without leave for which her modesty she is expressely commended by Boaz his bayliffe vers 7. She said I pray you let me glean and gather after the reapers amongst the sheaves whereby we may see that though the gleanings of their corn were by the Law of God appointed for the poore Levit. 19.9 Thou shalt not wholly reap the corners of thy field neither shalt thou gather the gleanings of thy harvest yet the poore were to take them as a matter of favour from the owners if not to crave leave too when they went to gather them Vers 5. Then said Boaz unto his servant that was set over the reapers Whose damsel is this This he might ask either because he perceived she was a stranger or because he found her sitting in the house see the following note Vers 7. So she came and hath continued even from the morning untill now that she tarried a little in the house It may seem that Ruth in the heat of the day did with-draw her self to the house or hovel which was there in the field wherein happely the harvest men did eat their meat that there she might a while ease and refresh her self and then return to her work again which might also be the chief occasion that induced Boaz seeing her sit there to enquire vers 5. whose damsell she was and therefore this servant was so carefull to inform Boaz of her diligence and industry that from morning till that time she had followed her gleaning hard onely now a little while she had rested her self there in the house to refresh her self Vers 8. But abide here fast by my maidens Who were doubtlesse imployed not in gleaning as some think for the owners might not gather the gleanings of the fields but were to leave them for the poore and for the stranger Levit. 23.22 When ye reap the harvest of your land thou shalt not make a clean riddance of the corners of thy field when thou reapest neither shalt thou gather any gleanings of thy harvest thou shalt leave them to the poore and to the stranger but either in reaping or else in gathering the corn after the reapers and binding the sheaves Vers 12. A full
for it is expressely said in that very place vers 2. that the city out of which the Ark was then fetched was Baal of Judah which was Kirjath-jearim as is before noted Josh 15.9 and the city Gibeah was in the tribe of Benjamin Josh 18.28 Judg. 19.14 The third particular here related is that having carried the Ark into the â—oâ—se of Abinadab in the hill they sanctified Eleazar his sonne to keep the Ark of the Lord that is they chose him to be set apart to this holy imployment even to give continuall attendance upon the Ark that he might keep others from coming near to pollute or defile it and to that end they caused him to fit and prepare himself in all holy manner for this sacred charge under which the washing of his garments with water and such other ceremonies of legall purifying may be comprehended as we see Exod. 19.10 And the Lord said unto Moses Go unto the people and sanctifie them to day and to morrow and let them wash their clothes But may some say when the Israelites had gotten the Ark again out of the land of the Philistines why did they not carry it back to the Tabernacle in Shiloh I answer at first the terrour of the men of Bethshemesh might be the cause that it was presently removed to Kirjath-jearim a city near unto Bethshemesh yet because the Ark stayed there so long it is most probable that either it was at first removed thither or at least afterward continued there not without the consent of Samuel their Judge and the other Elders of Israel yea happely not without expresse direction from the Lord and that because Shiloh was destroyed when the Ark was taken by the Philistines or else rather because the Lord would still shew his indignation against the former wickednesse of that place by not suffering the Ark to be carried thither again Vers 2. And it came to passe while the Ark abode in Kirjath-jearim that the time was long for it was twenty years c. This is not meant of the whole term of the Arks remaining in Kirjath-jearim for between the death of Eli presently after which the Ark was brought to this place and the beginning of Davids reigne when it was first removed thence 2. Sam. 6.2 3. there must needs be fourty years allowed for the government of Saul and Samuel Act. 13.21 all which time the Ark continued in Kirjath-jearim unlesse when it was for a while onely carried forth into the camp in the warre against the Philistines chap. 14.18 And Saul said unto Ahiah Bring hither the Ark of God for the Ark of God was at that time with the children of Israel The meaning therefore of this clause is onely thus that twenty years were expired ere the people by the exhortations of Samuel or by the troubles that God brought upon them could be wonne to that solemne conversion related in the following verses concerning which it is said here in the last clause of this verse that all the house of Israel lamented after the Lord that is they were brought to bethink themselves of their sinnes and began with all humiliation and sorrow to seek the recovery of Gods love and favour and that no doubt because of the heavy oppression of the Philistines for it seems that ever since the taking of the Ark they had kept many of Israels cities in their hands and many wayes tyrannized over them as is evident vers 7. The Lords of the Philistines went up against Israel and when the children of Israel heard it they were afraid of the Philistines And vers 14. The cities which the Philistines had taken from Israel were restored to Israel c. Vers 3 And Samuel spake unto all the house of Israel c. That is to the Elders of Israel resorting to him from all places or to the people as he went about in his circuit Put away the strange gods and Ashtaroth from among you and prepare your hearts unto the Lord and serve him onely That is Content not your selves with the outward act of removing your strange gods but labour to bring your hearts into a fit temper for God purified by faith humbled with the sight and detestation of your sinnes and settled in a full purpose of amendment of life Concerning Ashtaroth see the Note Judges 2.13 Vers 5. And Samuel said Gather all Israel to Mizpeh and I will pray for you unto the Lord. Of Mizpeh see Judges 20.1 Thither the people are at present appointed to gather themselves 1. That they might there in a publick and solemn manner renew their Covenant with God and pray unto him for pardon and favour and 2. That they might there consult about means both for reforming of publick abuses and for making warre against the Philistines Vers 6. And they gathered together to Mizpeh and drew water and poured it out before the Lord and fasted on that day c. What this pouring forth of water before the Lord was and to what end it was done it is hard to say Many Expositours understand it merely of drawing and pouring forth water to wit as a kind of sacrifice or rather as a sacred Ceremony whereby they desired to signifie either First That they wished that those that should return to their idolatry again might utterly perish without hope of recovery as that water that was poured forth that could not be gathered up again according to that of the widdow of Tekoah 2. Sam. 14.14 We must needs die and are as water spilt upon the ground which cannot be gathered up again or Secondly That they did utterly renounce and cast away their idolatry even as that water was wholly poured forth out of their vessels not the least drop remaining behind and were resolved never more to take up their superstitious practises again no more then they would think of taking up that water again which they had so poured forth or Thirdly That they hoped that as the water being poured forth was streight gone out of sight and was not to be seen so the very remembrance of their sinnes should be blotted out before the Lord should be as it were perfectly washed away or Fourthly That in their confessions and prayers that day they did sincerely poure out their hearts to God even as that water was poured forth Thus I say many Expositours understand this to have been done according to the letter of the words and that it is said to be done before the Lord because it was done where they were met together in a way of religion to fast and pray before the Lord and where happely they had for the time the Ark of God amongst them But yet because we find no such ceremony any where enjoyned by Gods Law nor at any other time practised by Gods people others do I think upon better grounds conceive otherwise of these words For some hold that it is a figurative and hyperbolicall expression of their great lamentation and weeping to wit
David should cut off the lap of his garment and yet Saul never feel him Vers 6. And he said unto his men The Lord forbid that I should do this thing unto my Master c. To wit when they provoked him to lay hands upon Saul ver 10. which indeed was a great proof of his sincerity that rather then he would do this he would venture the displeasing and enraging of all his followers who were like doubtlesse to be highly offended that he would wilfully neglect this opportunity to put an end to all their dangers and fears Vers 9. Wherefore hearest thou mens words saying Behold David seeketh thy hurt Thus David did with great wisdome cast the blame of Sauls violence against him rather upon Sauls wicked counsel and those flatterers about him that did daily incense him against David by their false slanders then upon Saul himself Vers 11. Moreover my father See c. David calls Saul father either because he had indeed married his daughter or because it was a title usually given to kings as the fathers of the people Vers 12. The Lord judge between me and thee c. Thus David referred his cause to God and hereby also it is evident that this it was that did comfort David against Sauls injuries and made him patiently bear the wrong he did him and restrained him at this time from avenging himself upon Saul namely that he considered that God was the judge of all and that he would therefore certainly plead his cause and take occasion sooner or later to revenge the injuries that he had suffered Vers 13. As saith the proverb of the ancients Wickednesse proceedeth from the wicked but mine hand shall not be upon thee By alledging this proverb David intimated first that a good man could not allow himself to do that which a wicked wretch would make no conscience to do secondly that though wicked men may counsel advise to do that which is evil yet a good man would not hearken to that counsel and thirdly that though unconscionable men deal wickedly with the righteous servants of God yet the righteous will not thence take liberty to deal wickedly with them So that summarily this is the drift of this proverb that no example nor perswasion nor provocation of wicked men should winne the servants of God to draw the same guilt upon themselves Vers 14. After whom dost thou pursue after a dead dog after a flea That is after a man of no estimation nor power one not worthy thy jealousies and fears but besides it may be that David had also respect in these words to his humble deportment of himself hitherto free from all ambition had he made a partie amongst the Nobles or Elders of Israel there had been some pretence of suspecting him but considering his lowly carriage of himself all the time he had been in Sauls court Sauls proceeding against him in that manner he did was as if a man should have come with an army of souldiers against a flea or against a dead dog Vers 22. And Saul went home But David and his men gat them up unto the hold Namely of Engedi vers 1. having found David and his men hemmed up in a cave it was much that Saul would overslip such an opportunitie to put an end to his fears but his conscience was strongly convinced and thereby God carried him away and hereby David found that his confidence in God manifested in the 57. Psalme was not in vain for that Psalme was penned as is most probable when he hid himself in this cave as we may gather from the title Michtam of David when he fled from Saul in the cave CHAP. XXV Vers 1. ANd Samuel died and all the Israelites were gathered together and lamented him c. Under Sauls government they had found what cause they had to respect Samuel and how much better it had been for them to have lived under a judge of Gods appointing then a king of their own choosing and therefore now they lamented Samuels death and buried him in his house in Ramah In Ramah Samuels father dwelt before him 1. Sam. 1.1 and there in the ancient buriall place of his family was Samuel buried And David arose and went down to the wildernesse of Paran Which bordered upon the south of the land of Judah not farre from the desert of Maon It seems Samuels death added to Davids fears he had lost him to whom he was wont to go for counsel and comfort and was like enough now to have more enemies and fewer friends and therefore now he was glad to flee to a wildernesse without the borders of Israels land Vers 2. And there was a man in Maon whose possessions were in Carmel and that man was very great c. Because Carmel was nearer to the wildernesse of Paran whither David was removed then Maon was therefore this is expressed concerning Nabal that though he dwelt in Maon yet his possessions were in Carmel and so there he sheared his sheep which was the occasion of Davids sending to him and indeed Maon Ziph and Carmel were all in the tribe of Judah not farre it seems asunder and therefore joyned together Josh 15.55 his great riches are here mentioned as an aggravation of his inhumanity towards Davids followers had he been a man of a mean estate he might have pleaded that he was not able to send relief to Davids six hundred men but being a man of so vast an estate he might have sent somewhat to David and his men and have been never the worse for it and therefore there could be nothing said by way of excusing him Vers 6. Peace be both to thee and peace be to thine house c. This modest manner of their seeking some relief from Nabal is therefore expressed to let us see that they spake nothing that could provoke him to answer them so bitterly and so churlishly as he did Vers 7. For we come in a good day give I pray thee whatsoever cometh to thine hand c. In these words For we are come in a good day Two reasons are imployed to move Nabal to satisfie their desire First because he had now provided a liberall feast out of which he might well spare them somewhat Secondly because it was a day of rejoycing at which times mens hearts are freer to give and so thence he concludes Give I pray thee whatsoever cometh to thine hand that is whatsoever thou thinkest good to bestow upon us Vers 9. They spake to Nabal according to all those words in the name of David and ceased These last words and ceased are added to imply that this before mentioned was all they said they were neither importunate nor insolent in their speeches but in a fair manner spake what David had given them in charge and then they had done Vers 10. There be many servants now adayes that break away every man from his master Herein covertly he upbraids David First for flying from the
a poeticall expression of the great and grievous losse of the Israelites in the death of Saul and Jonathan and of their just sorrow for it that they had cause enough to wish if so it might be that the place where they were slain might for ever be a sad and dolefull monument of this lamentable accident it is much like that of Job chap. 3.3 Let the day perish wherein I was born and the night in which it was said there is a man-child conceived There the shield of the mighty is vilely cast away the shield of Saul as though he had not been anointed with oyl To wit because he fell and died as any other of the common souldiers Vers 22. From the bloud of the slain from the fat of the mighty the bow of Jonathan turned not back and the sword of Saul turned not empty The sword in warre is said to devoure in the Scripture phrase Shall the sword devoure for ever sath Abner to Joab chap. 2.29 And thence that which is translated the edge of the sword is in the Hebrew the mouth of the sword and in reference to this it is said here that Jonathans bow and Sauls sword returned not empty from the bloud of the slain and from the fat of the mighty meaning that they did alwayes devoure the bloud and flesh of the stoutest enemies for fat is mentioned to imply men lusty healthfull and strong Vers 23 Saul and Jonathan were lovely and pleasant in their lives and in their death they were not divided By this that they were lovely and pleasant in their lives is meant that they were dearly beloved of one another and indeed though Saul was sometimes enraged against Jonathan yet it proceeded from his fatherly affection to him because he was â—ealous of David for Jonathans sake and how piously affected Jonathan was towards his father he now manifested by dying with him in this battell against the Philistines and indeed it is likely that this clause of Jonathans living and dying with his father is the rather inserted to clear him from that suspicion of having conspired with David against him They were swifter then eagles This may be meant first of their nimblenesse and agilitie of body which is in souldiers very commendable because it is a great advantage for the evading of the stroke of an enemy and for striking home upon them and especially for the pursuit of them when they are put to flight though men be never so strong yet if they be lumpish and heavie an active nimble man of lesse strength may do better service then they and secondly of their speedy prosecuting any noble service they had undertaken or resolved upon they were not slothfull but active and quick and were often upon their enemies before they could well hear any tidings of them Vers 24. Ye daughters of Israel weep over Saul who clothed you in scarlet c. To wit partly by the spoils taken from the enemy in his warre wherein he was alwayes victorious according to that expression Psalme 68.12 Kings of armies did flee apace and she that tarried at home divided the spoil and partly by the benefit of his government under which they grew rich and wealthy and observable it is that speaking of the rich and costly attire wherewith they were enabled to adorn themselves through the flourishing prosperity they enjoyed under Sauls government he addressed his speech in this to the women of Israel Ye daughters of Israel weep over Saul who clothed you in scarlet c. because women are most delighted in glorious attire Vers 25. How are the mighty fallen in the midst of the battell These words in the midst of the battell may be addde to imply how valiantly they died not as cowards flying and pursued by the enemy but as gallant men standing it out stoutly against the violent assaults of the Philistines till they fell down dead in the place Vers 27. How are the mighty fallen and the weapons of warre perished This last clause is either added by way of bewailing the losse of their arms in that last battell fought with the Philistines or else to set forth the worth of those gallant men that fell in that fight and then it is all one as if it had been said that all the glory of warre was perished with them CHAP. II. Vers 1. DAvid enquired of the Lord saying Shall I go up to any of the cities of Judah Though David knew that he should be king and that Saul being now dead the Diadem which by Gods speciall providence was put into his hand belonged unto him yet where or by what means the Lord would open a way to him that he might possesse and enjoy it he knew not and therefore for this he enquired of the Lord to wit by the Ephod as formerly the rather doubtlesse because he knew that Gods answer herein would be a great encouragement both to him and to his followers And David said whither shall I go up And he said unto Hebron This was at present the chief citie of the tribe of Judah and withall it was the place where Abraham Isaac and Jacob were buried and thus the kingdome of David was first erected where they lay enterred to whom long since the land of Canaan was promised the Sceptre of Christ and the kingdome to be established in the tribe of Judah which was to be a type of the kingdome of Christ Vers 2. So David went up thither and his two wives also c. That as they had been sharers with him in his sufferings so they might have their share in his prosperity too and thus they that are married to Christ and partake with him in his sufferings shall be sure also to partake with him in his glory Luke 22.28 29. Ye are they which have continued with me in my temptations And I appoint unto you a kingdome as my Father hath appointed unto me 2. Tim. 2.12 If we suffer we shall also reigne with him if we deny him he also will deny us Vers 3. And they dwelt in the cities of Hebron That is in Hebron and the towns and cities adjoyning in that mountainous tract of land that belonged to Hebron See Josh 21.11 12. Vers 4. And the men of Judah came and there they anointed David king over the house of Judah Though many of the other tribes came into David whilest he was yet at Ziklag even some that were Sauls brethren of the tribe of Benjamin 1. Chron. 12.1 2. therefore it is likely that even now too when he was come to Hebron some of every tribe came in to him to wit so many as were convinced that David had been anointed by Samuel at Gods appointment and therefore judged they should rebell against God if they should not submit to his government yet because the generallity of the other tribes stood for the setling of the kingdome upon Sauls posterity though indeed they did it at least many of them because
valiant man and a man of warre and much more might Solomon use this term of himself when he speaks comparatively with respect to that great charge of governing Gods people which now lay upon him though he were as probably it is thought he was at least twenty years old Vers 12. There was none like thee before thee neither after thee shall any arise like unto thee To wit for wisdome some referre this onely to the kings of Israel namely that there was never any king in Israel either before Solomon or after him that equalled him in wisdome and indeed in the following verse where he is promised riches and honour above all others it is expressely limited to kings And I have also given thee that which thou hast not asked both riches and honour so that there shall not be any among the kings like unto thee but yet if we understand this of naturall wisdome and not of supernaturall wisedome which was reserved as the speciall priviledge of Gods servants in the dayes of the Gospel I see not but that these words may be taken as they are expressed without any such limitation namely that there was never mere man since the fall of Adam like unto Solomon for wisdome which seems the more probable because in the next chapter the comparison is made betwixt him and others that were not kings and of other nations too as well as Israelites vers 30.31 Solomons wisedome excelled the wisedome of all the children of the East country and all the wisedome of Egypt for he was wiser than all men then Ethan the Ezrahite c. and herein was Solomon a notable type of Christ Col. 2.3 in whom are hid all the treasures of wisedome and knowledge Vers 13. So that there shall not be any among the kings like unto thee all thy dayes That is among the kings of Israel there shall be none like thee for riches and honour and in the Chronicles this is more generally expressed namely that he should excell in riches and glory all before him and all after him 2 Chron. 1.12 Vers 15. And Solomon awoke and behold it was a dreame c. That is behold he perceived that God had in a supernaturall dreame appeared unto him and so returnâ—ng thereupon to Jerusalem with his Nobles he there offered many gratulatory sacrifices to God Vers 16. Then came there two women that were harlots unto the King c. The Hebrew word here translated harlots signifieth either victuallers or harlots therfore it may be thought that they were such as did openly professe themselves Victuallers though they were more secretly harlots for it is not so likely that they durst thus have presented themselves before the King if they had beene known to be such as lived so openly in so lewd a course of life that the people might the more reverence Solomon the Lord was pleased by this controversie that was brought before him to let them see what a singular measure of wisedome he had conferred upon him Vers 18. And it came to passe the third day after I was deliver'd that this woman was deliver'd also c. Hereby is shown in part what it was that made the case in question so difficult namely that both children were so neare of an age the one being borne but three dayes after the other and indeed if we adde to this first that the feature of the dead child would be so altered by death that it must needs be hard for those neighbours and friends that had seene it alive to say to which of the women it did belong secondly that no body was by when this fact was done that might bear witnesse on either side thirdly that the mother of the live child confessed she was asleep and so did not see when her child was taken away and fourthly that the parties contending for the child were of equall repute the one deserving no more credit than the other because they were both harlots all these things joyntly considered must needs make the case so difficult that when it came to be brought before the king it may well be it was thought the wit of man could not determine it Vers 20. And she arose at mid-night and tooke my sonne from beside me c. But why should she be willing to keep another womans child I answer women are naturally ashamed of overlaying their children to avoid this disgrace in the heat of her passion she could have beene content to nurse up another child in stead of her owne rather than have it said that by her slothfulnesse and negligence she had beene the death of her owne child CHAP. IIII. Vers 2. ANd these were the Princes which he had That is these were his chiefe Nobles and such as were in highest places about him whilst he sate in the throne of Israel especially in the first beginning of his reigne for though there are two here mentioned to wit the sonne of Abinadab vers 11. and Ahimaaz vers 15. that married the two daughters of Solomon Taphah and Bazmach yet that may be because they did some yeares after marry them for when Solomon came to the crowne we read not of any child he had born but only Rehoboam and much lesse could he have any daughter mariageable Azariah the son of Zadok the priest Azariah the son that is the grand child of Zadok for he was the son of Ahimaaz the son of Zadok 1 Chro. 6.8.9 is here said to have been the priest that is Solomons priest because it seems he was continually imployed for him as our Princes houshold Chaplaines are for them in those things that concerned the worship and service of God Or it may be meant of the son of some other Zadok for the word here translated Priest may also be translated chiefe Officer as is expressed in the margin of our Bibles Vers 3. Elihoreph and Ahiah the sonnes of Shisha Scribes We read but of one Scribe or Secretary of State that David had 2 Sam. 20.25 but Solomon had two which shewes that the dominion and royaltie of Solomons Kingdome was greater than his fathers and so therewith the state affaires must needs increase Jehoshaphat the sonne of Ahilud the Recorder He held therefore the same place still which he had in Davids time 2 Sam. 20.24 Vers 4. And Zadok and Abiathar the Priests That is they were the two chiefe of the two families of the priests according to Davids division 1 Chro. 24.3 4. for Abiathar did not cease to be a priest though he were restrained from the execution of his office and confined to his owne house in Anathoth And besides that he had been the chiefe among them is sufficient to make him be reckoned here amongst those that were in eminent place whether in Church or Common-wealth in the first yeares of Solomons reigne Vers 5. And Azariah the sonne of Nathan was over the officers c. Some conceive that these were the sonnes of Nathan the sonne of
tree c. and floored with the same as it is in the last clause of this verse he covered the floore of the house with planks of firre yet perhaps the firre was next the stones and then they were overlaid with cedar Vers 16. And he built twenty cubits on the sides of the house both the floore and the walls c. That is as he did to the holy place so also in those twenty cubits which were set out he covered there also both floore and walls with cedar Vers 20. And the oracle in the forepart was twenty cubits in length and twenty cubits in breath and twenty cubits in the height thereof So that the oracle or most holy place was every way square but how is it then said vers 2. of the whole house containing in length threescore cubits that the height thereof was thirty cubits I answer some conceive that the oracle was thirty cubits high as was the rest of the Temple but that it is said here to be but twenty cubits high in the forepart of it because the wall in the forepart of it whereby the holy place was divided from the most holy was indeed but twenty cubits high and so there was a space of ten cubits above that wall left open onely the vail hung before it at which the incense might enter into the most holy place and indeed say they why should it be thus expressed that the oracle in the forepart was twenty cubits in height but to distinguish the height of the wall on that side from the height of the wall on the other sides but first because these words in the forepart have clearly reference to the length and breadth of the oracle as well as to the height And the oracle in the forepart was twenty cubits in length c. and secondly because the holy place might be said to be twenty cubits high as well as the most holy in relation to the wall that divided the one from the other therefore I think it more probable which others say for the resolving of this difficultie to wit that where it is said vers 2. that the house was thirty cubits high the roof is also there included which went up vault-wise ten cubits higher then the walls which were but twenty cubits high neither in the most holy nor in the holy place and that these words are added not to make any difference betwixt the height of the walls in the holy place and the height of the walls in the oracle for they were all round about twenty cubits high but to shew that the oracle in the forepart that is which was in the forepart of the Temple the furthest part westward for that is here called the forepart of the house was every way square twenty cubits long and twenty cubits broad and twenty cubits high which could not be said of the Temple or holy place yea and perhaps too there went a floore over from wall to wall in the oracle whereas the vault-covering of the Temple lay open and there was no floore over it And he overlaid it with pure gold and so covered the altar which was of cedar That is as he covered the oracle it self with gold to shadow forth the majesty of God and the exceeding glory of heaven so also he covered the altar with gold which is therefore called the golden altar chap. 7.48 being otherwise made of cedar-wood as that in the tabernacle was of Shittim wood Exod. 30.13 concerning which see the note there Vers 21. So Solomon overlaid the house within with pure gold The gold that was spent in overlaying the most holy place amounted to six hundred talents 1. Chron. 3.8 and yet besides it was garnished with precious stones vers 6. And he garnished the house with precious stones for beauty and the gold was gold of Parvaim And he made a partition by the chains of gold before the oracle That is the chains whereon the vails hung before this partition betwixt the holy and the most holy place 2. Chron. 3.14 And he made the vail of blue and purple and crimson and fine linen and wrought cherubims thereon that which was made in stead of this at the rebuilding of the Temple was rent in twain at the death of Christ Matth. 27.51 of the like vail see Exod. 26.31 Vers 22. And the whole house he overlaid with gold That is not onely the most holy place but also the holy and the upper chambers also yea and the very nails wherewith the plates were fastned had at least heads of gold the weight whereof was fifty shekels of gold 2. Chron. 3.9 and the hinges of the doores chap. 7.50 Now all this was to signifie the precious and glorious gifts and graces of the spirit of Christ wherewith every member of Christ must be adorned Also the whole altar that was by the oracle he overlaid with gold That is that was by the entrance into the oracle in the holy place not the most holy so was the altar of incense placed in the tabernacle Exod. 30.6 and so also it was doubtlesse placed here in the Temple for into the most holy place the high priest entered onely once a yeare Heb. 9.6 7. but the other priests used to burn incense upon this altar Luke 1.6 and that twice every day Exod. 30.7 8. see the notes concerning that altar of incense that was in Moses tabernacle Vers 23. And within the oracle he made two cherubims of olive tree each ten cubits high So that besides the two cherubims of beaten gold at the ends of the mercy-seat made by Moses Exod. 25.18 which were part of the propitiatory wherewith the ark was covered concerning which see the note there there was now for the most holy place in the Temple two other cherubims made by Solomons appointment of farre greater size but not of beaten gold as the other were but of olive wood covered with plates of gold and these it seems were made after the shape of men as appears by that description of them 2. Chro. 3.13 They stood upon their feet and their faces were inward that is eastward toward the holy place and were to stand before the ark to hide and cover it from the eyes even of the high priest and to represent the glorious maiesty of God and of Christ in the continuall attendance and ministery of the Angels and therefore it may well be that the stature of these cherubims so farre surpassing the stature of men ten cubits that is five yards high was to represent of what mighty strength and excellency the Angels are Vers 24. From the uttermost part of the one wing unto the uttermost part of the other were ten cubits So that the wings of the one Cherub took up ten cubits which was one half of the breadth of the most holy place vers 20. and the other took up the other half the outer wing of the one touching the South wall and the outer wing of the other the
thing of that which his father had gotten till himself fell from God chap. 5.4 therefore it is thought that this Rezon did elsewhere shelter himself or lived by secret robbing and pillaging till Solomons declining dayes and that then he brought Damascus to an open revolt and became king thereof and was an enemy to Solomon on the north as Hadad the Edomite was on the south Vers 26. And Jeroboam the sonne of Nebat an Ephrathite c. An Ephrathite that is of the tribe of Ephraim and so in this tribe all the kings of Israel that raigned over the ten tribes had their chief residence and herein was that prophesie fulfilled that Ephraim should be greater then Manasseh Gen. 48.19 now of this man it is said that he lift up his hand against the king to wit by revolting from him and becoming the head of the ten tribes in rending the kingdome from his sonne for though perhaps after he had heard the prophesie of Ahijah he might entertain thoughts of disloyaltie against his Soveraigne and perhaps secretly sow some seeds of sedition among the people for which he was glad to fly into Egypt vers 40. yet we read of nothing he openly attempted against Solomon or against his house till Solomon was dead Vers 28. He made him ruler over all the charge of the house of Joseph That is he made him receiver or treasurer for all the kings revenues in the two tribes of Ephraim and Manasseh Vers 29. When Jeroboam went out of Jerusalem c. To wit to enter upon the office and charge which Solomon had honoured him with the prophet Ahijah found him in the way who is called the Shilonite because he was of Shilo where the Tabernacle was many years together he was one of them that wrote the Acts of Solomon 2 Chron. 9.29 and they two were alone in the field If therefore Jeroboam went attended out of Jerusalem according to the honour of the charge whereto Solomon had now advanced him it seems the Prophet desired to have some private conference with him and then when they were alone delivered his message to him Vers 30. And Ahijah caught the new garment that was on him That is the new garment wherewith the Prophet who now represented Gods person the absolute disposer of the kingdome newly erected in the house of David had clad himself Vers 31. Behold I will rend the kingdome out of the hand of Solomon and will give ten tribes to thee That is all besides Judah and Benjamin some conceive that Simeon was the onely tribe which joyned with that of Judah as having their lot within the lot of Judah Josh 19.2 but this cannot be because those of the tribe of Simeon that joyned themselves with Asa are expressely said to be such as revolted from the kingdome of Israel 2 Chron. 15.9 Neither need it seem strange that the tribe of Simeon having their portion within that of Judah should notwithstanding belong to the kingdome of Israel for it seems that the Simeonites in Davids time went forth with Colonies and planted themselves in other places as is manifest 1 Chron. 4.31 39. However by foretelling Jeroboam what should happen the Lord took order that he should know that whatever should occasion that revolt of the ten tribes from the house of David yet it was by the providence of God who had now conferred the kingdome upon him See the note also vers 13. Vers 33. Because that they have forsaken me and have worshiped Ashtoreth c. This is the reason given for that he had said before vers 31. I will rend the kingdome out of the hand of Solomon c. But why should Rehoboam suffer in the losse of ten tribes for the peoples idolatry I answer first because Solomons giving way to his wives idolatry proved a snare to the people and occasioned their revolting from God and secondly even the people suffered as well as Rehoboam hereby this rent in the kingdome proving the occasion of continuall warre between them of Judah and them of Israel which brought in many miseries from forraigne nations upon both kingdomes Vers 36. And unto his sonne will I give one tribe that David my servant may have a light alway before me c. That is unto one of his posteritie sitting in the throne of David See the note 2 Sam. 21.17 Vers 39. And I will for this afflict the seed of David but not for ever For at length Christ arose out of the tribe of Judah to whom God gave the throne of his father David to reign over the whole house of David for ever Luk. 1.32 33. Vers 40. Solomon sought therefore to kill Jeroboam and Jeroboam arose and fled into Egypt c. Hereby it appears that Jeroboam had some way discovered that which the Prophet had so secretly imparted to him and perhaps began to alienate the hearts of the people from the king and so to escape Solomons fury he fled to Shishak king of Egypt and sheltered himself there till Solomon was dead and yet was this Shishak Solomons brother in law if he were as generally it is thought he was the sonne of that Pharoah king of Egypt whose daughter Solomon had married Vers 41. All that he did and his wisedome are they not written in the book of the acts of Solomon The acts of Solomon were written by Nathan Ahijah and Iddo prophets that lived in Solomons time 2 Chron. 9.29 but this book here mentioned seems to have been some complete historie not now extant of the reigne of Solomon gathered out of the severall writings of these prophets and other records of those times wherein many particulars of his life were recorded not expressed in the sacred storie and amongst other things doubtlesse that of his repentance for though it be not here expressed yet that he did repent before his death may be evidently gathered from other places of Scripture as 2 Chron. 11.17 So they strengthened the kingdome of Judah and made Rehoboam the sonne of Solomon strong three yeares for three yeares they walked in the way of David and of his sonne Solomon where Solomon and David are joyntly commended and from that promise made concerning Solomon Psal 89.33 Neverthelesse I will not utterly take away my loving kindnesse from him nor suffer my faithfulnesse to fail but especially from the book of Ecclesiastes which questionlesse was written as the publick monument of his repentance and that which we reade 2. Pet. 1.20 21. where all the penmen of Scripture are said to have been holy men of God CHAP. XII Vers 1. ANd Rehoboam went to Shechem for all Israel were come to Shechem to make him king Though Solomon had seven hundred wives and three hundred concubines chap. 11.3 yet we reade but of three children that he had two daughters Taphath and Basmath that were married to two of his own Princes chap. 4.11.15 and this his sonne Rehoboam who was born to him of Naamah an Ammonitesse chap. 14.21 a
in hiding any fire secretly under the wood and partly that the burning of the sacrifice with fire from heaven might be the more wonderfull in the eyes of all that beheld it why there were three times foure barrels of water poured upon the altar which was twelve barrels we may judge by that which is said in the foregoing notes concerning the twelve stones where of the altar was built Vers 37. Heare me that this people may know that thou art the Lord God and that thou hast turned their heart back again That is that by thy appointment these things have been done to the end their hearts might be turned from their idols to thee Vers 40. And Elijah brought them down to the brook Kishon and slew them there That is he caused the people to bring them down and to slay them there so wonderfully were the people affected at present with seeing fire come down from heaven to consume Elijahs sacrifice and such a dread it brought upon them of the infinite power of that God who by this miracle did testifie against their idolatry that without any feare of the king they were ready to do what ever Elijah would advise them to and therefore when he apprehending the opportunity of their present condition appointed them to put all the prophets to death they yielded streight and the carrying them away to the brook Kishon that execution might be done upon them there was either to testifie that it was because of their idolatry that the brooks and rivers were in a great part even dryed up or that the place where they had sacrificed to the Lord might not be defiled with their blood Vers 41. And Elijah said unto Ahab Get thee up eat and drink for there is a sound of aboundance of rain Because he had spent all that day fasting in an eager expectation of the event of this great businesse and to shew how acceptable a sacrifice the slaying of Baals prophets was unto the Lord he adviseth him to eat and drink for the refreshing of himself assuring him that they should now have rain and to expresse how certain that was which he foretold he speaks as if already he heard the very sound of the thunder and pouring rain that was now coming for there is saith he a sound of aboundance of rain Vers 42. And Elijah went up to the top of Carmel c. He went up to the top of Carmel that there he might pray for rain and stand as it were upon a watch tower waiting and looking for the rising of those clouds that should bring those glad showres that he prayed for and whereas it follows that he cast himself down upon the earth and put his face between his knees thereby is meant that he kneeled down upon the ground and then bowed his face down to his knees by this humble posture to expresse his awfull respect to the majestie of that God whose aid he implored and withall so to hide his eyes from all distracting objects that he might the more wholly attend the work which he went about to wit the opening of the heavens by praying to the Lord for rain for though God had assured him there should be rain vers 1. I will send rain upon the earth and thereupon he did assure Ahab that it should be so yet he knew withall that prayer must accomplish that which God had promised Vers 43. And said to his servant Go up now look toward the sea c. Elijah desired to have notice of the first rising of the clouds that he might presently go to the king and hast him away that so still it might be the more manifest that he had procured the rain from God but because he would not himself be taken off from his prayers whilest he was praying he sent his servant to observe the rising of the cloudâ— and appointed him to look toward the sea because thence the vapours do usually arise which breed clouds and rain and because there he might have the fairest prospect to discover the first rising of a cloud in the skie and seven severall times he did this purposely to teach us that we must not be discouraged but with patience must be content to wait upon God though we have not presently that which we pray for Vers 46. And the hand of the Lord was on Elijah and he girded up his loines and ran before Ahab c. The reasons why Elijah did thus as a lacquey run before Ahabs chariot to the very entrance of Jezreel may be first to manifest the Prophets humilitie and how farre he was from being puffed up with that wonderfull work that he had done Secondly to shew the king how ready both God and his prophets would be to honour him if he would proceed on to remove idolatry out of the land the work that was now so happily begun by the slaughter made of the prophets of Baal Thirdly to signifie hereby that it was he that brought them this rain that did now begin to poure down from the clouds upon them Fourthly to avow hereby what he had done in the slaughter of the Baalites and as it were to triumph in the victory of their idolatrous prophets whom he had left dead behind him Fifthly that being in the eye of the king all the way he returned home this might make him the more seriously to ponder in his mind the great things the Prophet had done that so they might make the deeper impression upon him It may seem strange indeed that the king should not take up the Prophet into his chariot but therefore it is said that the hand of the Lord was upon Elijah and he girded up his loines that is he was extraordinarily moved of God and enabled by God thus to run before the chariot of Ahab CHAP. XIX Vers 1. ANd Ahab told Jezebel all that Elijah had done and withall how he had slain c. That is he told her the successe of that conflict betwixt Elijah and the prophets of Baal and all the miraculous passages that Elijah had done and that to clear himself from being blamed by that his imperious wife for that unavoidable execution of the Baalites which followed hereupon yet withall he would have her know that the putting of them to the sword was rather Elijahs fact then his he had slain all the prophets with the sword as fearing that all which could be said would hardly satisfie her but that the foure hundred prophets of the groves are not included amongst those that were slain by Elijah we may the rather think because chap. 22.6 we reade again of foure hundred prophets that were called together by Ahab Vers 2. Then Jezebel sent a messenger unto Elijah saying So let the gods do to me c. Either she assured her self that he who had alwayes shewen himself so stout and bold and might now be encouraged with the favour of the people would not fly or else she was merely carried away with
all the priests out of the cities of Judah and defiled the high places c. To wit by beating down their altars c. and turning the places to prophane and unclean uses or doing something to them which in the judgement of those that esteemed them sacred must needs render them unfit for any sacred imployment as by burning dead mens bones in them vers 14. or any thing of the like nature And brake down the high places of the gates that were in the entring of the gate of Joshuah the governour of the citie c. It is very probably thought by some Expositours that these high places of the gates were high places built for the worship of some tutelary gods whom they esteemed the Gods that were the guardians and protectours of their citie which were therefore erected nigh to the gate of Joshua the governour of the citie that is one that was at that time the chief captain or the chief Magistrate of Jerusalem now the breaking down of these high places is particularly expressed to shew that Josiah regarded not the greatnesse of any that had any speciall interest in any idolatrous monuments but suppressed them all Vers 9. The priests of the high places came not up to the altar of the Lord in Jerusalem but they did eat of the unleavened bread c. These priests were such as were of the linage of Aaron that yet had defiled themselves with the idolatry of the high places where they worshipped the true God in a false manner now though these were deposed from their offices nor were ever suffered more to serve at Gods altar yet they were allowed to eat of the unleavened bread that is of the provision allowed for the maintenance and nourishment of the priests Vers 10. And he defiled Tophet c. This Tophet was a high place on the east side of Jerusalem in a very pleasant valley called the valley of the children of Hinnom or as it is Josh 15.8 the valley of the sonne of Hinnom where the sacrificed their children to Molech and it was called Tophet as it is generally held from an Hebrew word that signifies a drum or a timbrel either because of the musick and dances which they used at the time of those sacrifices or rather because by the noise of drummes and tabrels they sought at those times to defenâ— the eares of the parents that they might not heare the shreekes and cryes of their children and hence it was that the prophet Jeremy threatned that in that very valley there should be a mighty slaughter of the people so that it should be no more called Tophet nor the valley of the sonne of Hinnom but the valley of slaughter Jer. 7.31 32. yea and the prophet Isaiah as in allusion to the shreekes or torments of those that were slain here calls hell Tophet Isaiah 30.33 for Tophet is ordained of old yea for the king it is prepared he hath made it deep and large the pile thereof is fire and much wood the breath of the Lord like a stream of brimstone doth kindle it and so the Evangelist calls hell Gehenna as Mat. 5.22 and so in divers other places as in relation to the Hebrew word Gehinnom that is the valley of the sonne of Hinnom Vers 11. And he took away the horses that the kings of Judah had given to the sunne c. By these horses of the sunne some conceive is meant onely a carved statue or representation of the sunne sitting in a chariot drawn with fiery horses but why is it then distinctly said that he took away the horses and burnt the chariots and that these horses were kept in the suburbs of the citie others conceive that they were horses kept to be offered in sacrifice to the sunne as judging the horse for his swiftnesse a fit sacrifice for the sunne that runnes so swiftly about the earth but for what use then were the chariots more probable therefore it is that they were horses consecrated to the sunne wherewith in chariots either the princes were wont to ride forth when they went to worship the rising sunne or else the image of the sunne was carried about the citie at some certain times for which onely use they were still kept at the charge of the kings of Judah in the suburbs of Jerusalem Vers 12. And the altars that were on the top of the upper chamber of Ahaz which the kings of Judah had made For on the roofs of their houses they used to sacrifice to sunne moon and starres as we see Jer. 19.13 And the houses of Jerusalem and the houses of the kings of Judah shall be defiled as the place of Tophet because of all the houses upon whose roofs they have burnt incense unto all the host of heaven c. Zeph. 1.4 5. I will also stretch out my hand against Judah and upon the inhabitants of Jerusalem and will cut of the remnant of Baal from this place and the name of the Chemarims with the priests and them that worship the host of heaven upon the house tops c. And the altars which Manasseh had made in the two courts of the house of the Lord c. It is expressely said 2. Chron. 33.15 that Manasseh repenting him of his former wickednesse took away all the altars which he had built in the mount of the house of the Lord and in Jerusalem and cast them out of the city but though he cast them out of the city yet his sonne Amon after his death restored them it seems to their former places or if they were demolished and ruined yet at least he built others in their room and yet these which Josiah now did beat to dust are called Manassehs altars because he first set them up in the two courts of the Temple Vers 13. And the high places that were before Jerusalem which were on the right hand of the mount of corruption c. This mount whereon Solomons high places stood was the mount Olivet near unto Jerusalem 1 Kings 11.7 called here the mount of corruption because it was so full of idols wherewith the people had corrupted themselves according to that expression Deut. 32.5 they have corrupted themselves yet it is but a weak conceit to think that Solomons high places erected to these heathen gods had continued to this day as some men hold seeking hence to inferre that Solomon did never repent and turne unto the Lord for what likelyhood is there that neither Asa nor Jehoshaphat nor Hezekiah did meddle with defacing these idolatrous monuments which were doubtlesse in most esteem amongst the people questionlesse Asa that would not spare his grandmothers idol and Hezekiah that brake in pieces the brazen serpent would not suffer these execrable high places to stand undemolished in the very face of the Temple but what these good princes pulled down the idolatrous kings that succeeded in the throne of Jupah did soon set up again and because they were erected as in the room
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
was the base which being the most gracefull part of musick is therefore said to excell Vers 23. And Berechiah and Elkanah were doore-keepers for the ark That is they were appointed to keep the doore of the tent where the ark was afterwards kept and accordingly were imployed now in observing that no body should presse in upon the ark the like is again said vers 24. of Obed-Edom and Jehiah and happely two went before the ark and two came after it Vers 26. And it came to passe when God helped the Levites that bare the ark c. That is so soon as they perceived that God was with them in the businesse and did not strike them with death as Uzza was by way of thankfulnesse they offered up sacrifices and this was so soon as they had gone six paces 2. Sam. 6.13 yet others very probably understand this place thus that when the Levites that had carried the ark did by the Lords appointment set it down that so others might take it up and they might be eased at every such resting place they offered seven bullocks and seven rammes Vers 27. David also had upon him an ephod of linnen See 2. Sam. 6.14 CHAP. XVI Vers 1. SO they brought the ark of God and set it in the middest of the tent c. See 2. Sam. 6.17 Vers 5. Asaph the chief c. Heman is named in the first place as chief of the three principall singers chap. 6.33 but Asaph it seems was the chief of those that were deputed to this service in the house of David where the ark was now placed the rest being imployed at present in the Tabernacle at Gibeon vers 39 40. And Zadok the priest and his brethren the priests before the tabernacle of the Lord in the high place that was at Gibeon to offer burnt offerings unto the Lord upon the altar of the burnt offering continually morning and evening and to do according to all that is written in the law of the Lord which he commanded Israel Vers 7. Then on that day David delivered first this Psalme to thank the Lord c. That is this was the first Psalme he delivered them to sing the severall parts whereof were afterward much enlarged by David and reduced into severall Psalmes as we may see Psal 105. and Psal 96. Vers 8. Give thanks unto the Lord c. From hence to the end of the two and twentieth verse is the beginning of the hundred and fifth Psalme and the summe of it is to praise God for the publick benefits afforded to his Church and people the children of Israel in regard whereof in times of any great joy Gods people used to sing this Psalme as may be probably gathered from that which we reade Isa 12.4 And in that day shall ye say Praise the Lord call upon his name c. Vers 11. Seek the Lord and his strength seek his face continually That is seek to know and to assure unto your selves the Lord and his strength by which you can onely hope to be strengthened defended and delivered in times of trouble and his favourable presence and that by resorting to the ark which is the outward signe of his presence amongst you to counsell and instruct you and therefore from thence he used to give his oracles Exod. 25.22 and to be your strong fortresse and defence in regard whereof the ark is elsewhere called the strength of God Psal 78.61 And he delivered his strength into captivity and the ark of his strength Psal 132.8 Arise O Lord into thy rest thou and the ark of thy strength yea and this must be done with perseverance and therefore is the word continually added seek his face continually Vers 12. Remember his marvellous works that he hath done his wonders and the judgements of his mouth That is his law and statutes given on mount Sinai or rather the judgements which he executed upon the adversaries of his people called the judgements of his mouth because they came by his decree and appointment and because of many of them he spake beforehand to Moses and Moses as Gods herald threatened Pharaoh and his people Exod. 7.1 Vers 13. O ye seed of Israel his servant c. Psalm 105.6 it is O ye seed of Abraham and then O ye children of Jacob his chosen ones that is his adopted and peculiar people and that merely of Gods free grace and election Vers 15. Be ye mindfull alwayes of his covenant Psal 105.8 it is He hath remembred his covenant for ever The word which he commanded to a thousand generations That is the conditions of the covenant which on Israels part was the law of faith and obedience on Gods part the promises which for the greater certainty may be also said to be commanded Psal 133.3 There the Lord commanded the blessing even life for evermore Vers 19. When ye were but few even a few c. Psal 105.12 it is when they were but few this is expressed first to imply the freedome of Gods grace in choosing them to be his people Deut. 7.7 secondly to magnifie the more the Lords protecting them Vers 20. And when they went from nation to nation c. To wit when they went up and down in the land of Canaan where were seven mighty nations Deut. 7.1 and sometimes removed thence to other kingdomes as to Egypt Gen. 12.10 and Gerar Gen. 20.1 for under this clause all the travels of the Patriarchies are comprehended Vers 21. Yea he reproved kings for their sakes As Pharaoh Gen. 12.17 and Abimelech Gen. 20.3 Vers 22. Saying Touch not mine anointed and do my prophets no harm That is wrong not those whom I have consecrated to my self by the anointing of my holy spirit my Christians according to that 1. John 2.20 But ye have an unction from the holy one c. and vers 27. But the anointing which ye have received of him abideth in you c. to whom therefore I do familiarly reveal my will that they may teach instruct others Gen. 20.7 Restore therefore to the man his wife for he is a prophet and he shall pray for thee and thou shalt live c. and thus the Prophet implies that the Lord did thus defend them not onely because they were poore helplesse miserable men unjustly oppressed but also because by speciall covenant God had taken them into his protection Vers 23. Sing unto the Lord all the earth c. From hence to the 34. verse is the ninety sixth Psalme and the chief drift of it is to stirre up all nations to praise the Lord and consequently it includes a prophesie of Christ and of the gathering of all nations into the Church by the preaching of the Gospel and therefore Psal 96.1 to expresse the strange and unlooked for change that should be then in the Church these words a new song are added and sing unto the Lord a new song Vers 27. Glory honour are in his presence strength
32. Also we made ordinances for us to charge our selves yearely with the third part of a shekel for the service of the house of our God Vers 7. For the sonnes of Athaliah that wicked woman had broken up the house of God c. To promote the worship of Baalim they robbed the Temple and so there was not in the treasuries of the Temple any competent summe of money whereby the decayes thereof might be repaired Indeed the sonnes of Joram by Athaliah were all slain by the Arabians save onely Ahaziah chap. 21.17 But this might be done before that Vers 8. And at the kings commandment they made a chest The Levites being forbidden by Joash to meddle any more with the collection of the money because of their former neglect 2. Kings 12.7 And set it without the gate of the house of the Lord. To wit by the gate whereby they went out of the great court and on that side the gate where the altar stood 2. Kings 12.9 Vers 14. They brought the rest of the money before the king and Jehoiada whereof were made vessels for the house of the Lord c. See 2. Kings 12.13 Vers 16. And they buried him in the citie of David amongst the kings because he had done good in Israel both towards God and towards his house That is the house and family of David or rather the Temple the house of God Vers 17. Now after the death of Jehoiada came the princes of Judah and made obeysance to the king c. In the most fawning and flattering manner they presented themselves before him and withall petitioned him that every one might worship God as they pleased themselves namely in the high places after the manner of their fathers to wit because it was burthensome to go up from all places to the Temple or because every one desired to have his own proper place of devotion Now this request is implyed though not expressed in the following words then the king hearkned to them and they left the house of the Lord God of their fathers Vers 18. And wrath came upon Judah and Jerusalem for this their trespasse For Hazael king of Syria as it is related 2. Kings 12.17 invaded the land and having taken Gath addressed himself to Jerusalem having sufficient pretence for what he did if his ambition cared for pretence because the kings of Judah had formerly assisted the Israelites against the Syrians at Ramoth Gilead and so formidable to Joash was this approch of Hazael towards Jerusalem that he took all the hallowed things and all the gold that was found in the treasures of the Temple and in his own house and with that present purchased his peace Some conceive that this invasion of Hazael mentioned in the Kings is the same with that inrode of the Syrians spoken of vers 23. of this chapter but that cannot be for this was before the slaying of Zachariah vers 20. that after it vers 23. in this the matter was compounded without a battel in that a battel was fought to Joash his great losse vers 24. in this Hazael was present 2. Kings 12.11 in that the Syrians sent the spoil they took to their king at Damascus vers 23. And last of all in this the Syrians had great forces else Joash would not have been afraid of them in that they came with a small band of men vers 24. Vers 20. And the spirit of God came upon Zechariah the sonne of Jehoiada the priest c. It is a great question amongst Expositours whether this were that Zechariah of whom our Saviour spake Matth. 23.35 From the bloud of righteous Abel unto the bloud of Zacharias sonne of Barachias whom ye slew c. Most conceive it is and that because this Zechariah was slain by the Jews and that as is expressed in the following verse in the court of the house Lord nor do we reade in Scripture of any other Zechariah that was so slain for though this was the sonne of Jehoiada and that Zachariah of whom Christ speaks is expressely called there the sonne of Barachias yet to this it may be answered that Jehoiada was so called Barachias or that he is called Barachias which signifies the blessed of the Lord because he was in his time such a blessed instrument of so much good to the people of God and it may well be the drift of Christs words to shew that the bloud of all that were long ago slain should be charged upon that generation and so in that regard this Zechariah is joyned there with Abel But now others hold that it is not this Zechariah of whom our Saviour speaks there but that Zachariah which is last but one of the small Prophets that was raised up of God to encourage the people that were come back from Babylon to rebuild the Temple And indeed first because that Zachariah is expressely called the sonne of Barachiah Zach. 1.1 as it were purposely to distinguish him from this Zechariah the sonne of Jehoiada And secondly because the words of our Saviour seem rather to imply that all the bloud of Gods righteous servants slain in former times from the first to the last should be charged upon them and so Abel is mentioned as the first and Zachariah as the last I cannot see but that very probably it may be understood of that Zachariah and that he after the reedifying of the Temple flying to the altar for Sanctuary when the Jews were for some cause enraged against him was there slain as our Saviour saith between the Temple and the altar Vers 25. For they left him in great diseases To wit by reason of wounds received in the fight or some exquisite tortures which happely the Syrians had put him to His own servants conspired against him for the bloud of the sonnes of Jehoiada the priest c. Hereby it may appear that having slain Zechariah they slew also his brethren the sonnes of Jehoiada perhaps lest they should avenge his death yet some conceive that the plurall number is put for the singular sonnes for sonne as it is also in many other places CHAP. XXV Vers 1. AMaziah was twenty and five years old when he began to reigne c. To wit in the second yeare of Joash king of Israel See the notes for this chapter 2. Kings 14.1 c. Vers 13. But the souldiers of the army which Amaziah sent back that they should not go with him to battel fell upon the cities of Judah from Samaria even unto Beth-horon Beth-horon was one of the cities of Ephraim Josh 15.3 but because some of the Israelites cities had been taken by the kings of Judah in the warres betwixt those two kingdomes therefore it is here said that in their return from Samaria they fell upon the cities of Judah from Samaria to Beth-horon Vers 23. And Joash the king of Israel took Amaziah king of Judah the sonne of Joash the sonne of Jehoahaz c. That is the sonne of Ahaziah