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
33.27 Our hand is high and the Lord hath not done all this or the Lord was not able to give them the land which he had promised them and so will preferre their idol-gods before the Lord God of Israel Vers 11. For they have taken of the accursed thing and have also stollen c. Here the Lord sets forth the severall degrees of the hainousnesse of that sinne of Achans wherewith all Israel was involved for first saith the Lord they have taken of the accursed thing that is they have reserved to themselves some part of that which as an accursed thing should have been burnt to wit the Babylonish garment secondly they have also stollen that is they have taken of that also which I reserved for my self to wit the gold and silver thirdly and dissembled also that is they have done this closely and cunningly the party offending carrying the matter so as if he had done no such thing which indeed must needs be a great aggravation of his sin this being no lesse implicitly but a deniall of Gods omniscience or a bold contempt of his wrath against those that transgresse his Laws and then fourthly they have put it even amongst their own stuffe which is added as the last and highest aggravation of this wickednesse because this argued a remorselesse resolution to hold what he had so wickedly gotten and that he was farre from being smitten in conscience for what he had done Vers 13. Vp sanctifie the people c. See the note upon Exod. 19.10 Vers 14. And it shall be that the tribe which the Lord taketh shall come according to the families thereof c. That is the tribe upon which that lot falleth shall bring all their severall families that so by casting of lots it may also be discovered which is the guilty familie for that the guilty tribe and then the guiltie familie then the houshold were taken by lots is evident by comparing this place with that in the 1. Sam. 14.41 42. where the same phrase is used Saul said unto the Lord God of Israel give a perfect lot and Saul and Jonathan were taken And Saul said Cast lots between me and Jonathan my sonne and Jonathan was taken But why did not the Lord tell Joshua that Achan was the partie that had sinned but cause him thus to be discovered by casting of lots I answer first because by this means the Lord tried Achan whether he would come in voluntarily and confesse his sinne and indeed by Achans holding out so long even till the lot fell upon his own person there was a notable discovery made how hardly men are brought to confesse their secret sinnes and how prone they are to flatter themselves with a vain hope that their secret sinnes shall never be discovered and secondly because hereby the Lord made known that even the most casuall things to wit the casting of lots are certainly governed by the providence of God according to that of Solomon Prov. 16.33 The lot is cast into the lap but the whole disposing thereof is of God a truth the fitter to be cleared to this people because the land was within a short time to be divided amongst them by lot Vers 15. And it shall be that he that is taken with the accursed thing shall be burnt with fire he and all that he hath c. That is after he hath undergone the punishment due to him by the Law as a presumptuous transgressour of Gods command which was that he should be stoned Numb 15.30 35. let him be also burnt with fire according as the things anathematized or accursed were to be consumed See vers 25. And all Israel stoned him with stones and burned them with fire after they had stoned them with stones Vers 17. And he brought the familie of Judah c. That is the families which were foure or five Numb 26.20 21. And he brought the familie of the Zarhites man by man That is the heads of that familie one after another to wit those five mentioned 1. Chron. 2.6 The sonnes of Zerah Zimri and Ethan and Heman and Calcol Dara five of them in all and so Zabdi was taken that is the lot fell upon his posterity and household who were brought man by man Vers 18. And he brought his houshold man by man c. That is Joshua as above vers 16. So Joshua rose up early in the morning c. Vers 21. And behold they are hid in the earth in the midst of my tent and the silver under it That is and the silver you shall find under the garment or rather as the originall may be understood wrapt up within the garment to wit because it consisted of so many severall peices of coyn and this he expresseth that by this particular relating how they were hid it might be the more evident that he spake truly Vers 22. So Joshua sent messengers and they ran unto the tent c. This running of the messengers to Achans tent to fetch the things stollen which he had confessed were hidden there might well proceed from their eager and earnest desire to clear themselves from the accursed thing which had kindled Gods anger against them for they were fetched not onely to discover the truth of what Achan confessed but also that they might be burnt as God had commanded vers 15. yet it may be also that God commanded them to runne lest any upon Achans confession should get thither and remove them elsewhere Vers 24. And Joshua and all Israel took Achan c. Here the story relates how Joshua and the Israelites took Achan with the things he had stollen his children and all that he had and carried them down to the valley called afterwards upon this occasion the valley of Achar that they might be there burnt as God had commanded Now amongst other things there being here particular mention made of his oxen and his asses and his sheep c. it may be gathered from thence that he had before a competent estate and did not therefore steal those things for want which he took out of the spoyl of Jericho but out of mere covetousnesse for the further inriching of himself which was doubtlesse a great aggravation of his sinne Vers 25. And all Israel stoned them with stones and burned them with fire after they had stoned them with stones So that both Achan and his sonnes and daughters were stoned Now though this Joshua might not have done by the ordinary Law Deut. 24.16 The father shall not be put to death for the children neither shall the children be put to death for the father yet here it was just because God commanded it yea though they were no way consenting to their fathers sinne for first God might have respect if they were of grown years to the punishment of other sinnes whereof he knew them guilty or might take them away in mercy but however though they were infants at least some of them to take away the
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
Shamgar the sonne of Anath therefore it is commonly held that he was the next Judge after Ehud onely they say it was but for a very short time and thence it is that there is no mention of the lands resting under him and the story of Deborah in the following chapter begins as if she were the next after Ehud there being no mention made there of Shamgar at all vers 1. And the children of Israel did evill in the sight of the Lord when Ehud was dead However this miraculous deliverence which he wrought for the Israelites was certainly after Ehuds death for then it seems the people returned to their former sinnes and the Lord suffered the Philistines thereupon to invade the land but then he also delivered them miraculously by this worthy till finding that they would not be warned by these things he sold them into the hands of Jabin as it is expressed in the following chapter CHAP. IV. Vers 1. ANd the children of Israel again did evill in the sight of the Lord when Ehud was dead In none of the Judges dayes did the Israelites enjoy so long a peace as in the dayes of Ehud as is evident in that clause however we understand it chap. 3.30 Moab was subdued under the hand of Israel and the land had rest fourscore years and here we see what effect this long peace wrought amongst them and how ill they requited the Lord for so great a mercy even as standing waters are wont to putrifie so they were corrupted by their long peace and by degrees fell off from God as they had formerly done Vers 2. And the Lord sold them into the hand of Jabin king of Canaan that reigned in Hazor See the note chap. 2.14 There was a Jabin that reigned in Hazor formerly who it is likely was called as this is here king of Canaan for Hazor is there said to be the head of all the neighbouring kingdomes Josh 11.10 the same who was the cheif in that confederacy against Joshua Joshua 11.1 but he was slain by Joshua and his city burnt with fire Josh 11.11 It seems therefore that this was some one of that stock who afterward recovered from the Israelites that part of the land and repaired the city Hazor and so reigned there again as his predecessours had done When this was done we cannot say but doubtlesse it was not in Joshuas time as some think for it is not to be thought that the Lord ever suffered the Canaanites to recover any part of the land which the Israelites had taken from them till they by their sinnes had provoked the Lord to anger against them But now at last not contented with his own kingdome it seems he made warre with the Israelites in generall brought them into bondage and no doubt oppressed them the more cruelly in revenge of that Joshua had done to Hazor and Jabin king thereof Josh 11.11 who perhaps was his father or grandfather And besides it must needs be most terrible to the Israelites to be oppressed by the Canaanites of all other nations because God had promised to cast them out before the Israelites so that their prevailing over them was in a speciall manner a signe that God had cast them off The Captain of whose host was Sisera which dwelt in Harosheth of the Gentiles So called as it is probably thought because in the time of the Israelites prevailing against the severall nations of the Canaanites many of them fled thither as to a place of great strength and there fortified themselves unto this time or else for the reasons given in a like case Josh 12.23 Vers 3. For he had nine hundred chariots of iron and twenty years he mightily oppressed the children of Israel Concerning these chariots of iron see the note Josh 17.16 This clause and he mightily oppressed the children of Israel is no where else inserted where mention is made of the bondage of Israel under other kings and therefore it seems this king did farre more cruelly oppresse them then the rest had done which might be partly from the deadly hatred which the Canaanites above other nations did bear to the Israelites because the Israelites had taken their land from them and partly from the just vengeance of God upon the Israelites because God had afforded them so long a peace in the dayes of Ehud chap. 3.30 and they had made so ill an use of his long-suffering and goodnesse therein See the note also chap. 3.14 Vers 4. And Deborah a prophetesse c. A woman the weaker sex that the glory of the work might be given to God and not to the instrument he used Vers 6. And she sent and called Barak the sonne of Abinoam out of Kedesh-naphtali c. That is Kedesh in the tribe of Naphtali to distinguish it from other towns of the same name in other tribes as Kedesh in Issachar 1. Chron. 6.72 Kedesh in Judah Josh 15.23 and others Now Deborah did thus send for Barak not of her own head chusing him as a man of eminency for the undertaking of the service but by speciall direction from God as the words she spake to Barak when he came to her do imply Hath not the Lord God of Israel commaded saying Go and draw toward mount Tabor c Deborah was a prophetesse and therefore no doubt God had revealed unto her that which now she imparted to Barak to wit either by secret instinct of his Spirit or perhaps by the ministry of an Angel for that some Angel did appear to her either before or after the battell which they fought with Sisera seems evident in that clause of Deborahs song chap. 5.26 Curse ye Meroz saith the Angel of the Lord curse ye bitterly the inhabitants thereof And take with thee ten thousand men of the children of Naphtali and of the children of Zebulun To wit first because they were nearest at hand secondly because Naphtali was likely to be the forwardest in this work because Barak was of that tribe and they were most oppressed Hazor and Harosheth being both in their tribe Vers 8. And Barak said unto her If thou wilt go with me then I will go c. Barak no doubt believed what Deborah had told him in the foregoing words as from the Lord namely that Sisera should be vanquished by him and therefore we see that he was willing to hazard his life and all that he had in rising against this mighty king that had brought the Israelites into bondage whence it is that Barak is commended for his faith by S. Paul and reckoned amongst those who through faith subdued kingdomes Heb. 11.32 33. But why then did he refuse to undertake the service enjoyned him unlesse Deborah would go along with him I answer partly because he considered that Deborah being a prophetesse he should have a great advantage in having her with him to pray for them to give them counsell and to advise them what to do upon every occasion but partly also no
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
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
that whereas when one man wrongs another the Judge or umpire chosen between may compose the difference and reconcile them together it is otherwise when a man wittingly maliciously and presumptuously sinnes against God for there all hope of pardon is denied there remains no more sacrifice for sinne that is for such a mans sinne Heb. 10.26 neither should such an one be prayed for 1. John 5.16 If any man see his brother sinne a sinne which is not unto death he shall ask and he shall give him life for them that sinne not unto death There is a sinne unto death I do not say he shall pray for it But this Exposition agreeth not with Eli his aim which was doubtlesse to winne his sonnes to true repentance and besides why should sinning against the Lord be here restrained to sinning against him maliciciously and with a high hand I rather therefore think that the drift of these words is onely to shew them what a grievous and dangerous thing sinne is especially such sinnes whereby God is immediately wronged and provoked that so he might scarre them from their evil courses to wit either because if God by his Judges punish offences against man he must needs be more severe when men rise against him or else because no mediation nor satisfaction by man can here take up the quarrell as may be done when the difference is between one man and another If one man saith he sinne against another the Judge shall judge him that is an Umpire may come and take up the controversie the partie may be adjudged to make satisfaction and there will be an end of the quarrell but if a man sinne against the Lord who shall intreat for him that is no mediation nor satisfaction of man can here make a mans peace no reconciliation can be here hoped for unlesse the sinner repenting of his sinnes do by faith in Christ turn to God So that herein also is implied the desperate danger of their condition who by kicking against the sacrifices did in a manner despise this onely means of their reconciliation with God Notwithstanding they hearkened not unto the voice of their father because the Lord would slay them That is because the Lord had determined to destroy them and so consequently not to give them grace to repent but to leave them to the stubbornesse of their own wicked hearts for though it be true that God wills not the death of a sinner Ezek. 33.11 As I live saith the Lord God I have no pleasure in the death of the wicked but that the wicked turn from his way and live that is he desires not that sinners should perish but would rather that they should repent c. yet it doth not hence follow but that God may determine in a way of justice not to give any effectuall grace to such and such men as have grievously provoked him by their sinnes but rather to deliver them up to hardnesse of heart and so it was here for their sinnes God determined to destroy them and consequently to leave them to themselves and therefore it was no wonder though they minded not the reproofs and counsell of their father Vers 26. And the child Samuel grew on and was in favour both with the Lord and also with men This is here inserted first for the greater praise of Samuel who grew in grace even in these declining times and secondly especially to shew how God remembred mercie in the midst of judgement by raising up such a glorious instrument to be a stay to his poore people in those dismall times that were now coming upon them Vers 27. Did I plainly appear unto the house of thy father when they were in Egypt in Pharaohs house to wit by choosing Aaron of whom Eli was descended to joyn himself with Moses for the deliverance of the Israelites when they were in bondage to Pharaoh in Egypt Vers 29. Wherefore kick ye at my sacrifice and at mine offering which I have commanded in my habitation and honourest thy sonnes above me c. In this clause first Eli and his sonnes are reproved for kicking against Gods sacrifices and offerings and they are said to kick at his sacrifices c. 1. because they seemed not pleased that God had so much and they so little of the sacrifices and offerings and therefore in a proud and scornfull manner took from the sacrifices for their own use what they pleased themselves and 2. because by their doing what they listed about Gods sacrifices and by carrying themselves as if they thought any thing that they were pleased to leave after they had served themselves good enough for Gods altar and generally by their profane and carelesse carriage of themselves in the sacred service whereto they could not have addressed themselves with too much reverence and fear they discovered what a sleight and base esteem they had of Gods sacrifices which was all one in effect as if they had trampled them under their feet and 3. because by their insolent and wilfull disobeying the law of the sacrifices which God had given them in charge they did as it were kick and spurn against God in his Ordinances And though Eli did not this but his sonnes onely yet because he did not restrain them from these evil practises and punish them for their wickednesse herein it is charged upon him as well as upon them Wherefore kick ye at my sacrifice c. and secondly Eli is reproved for honouring his sonnes above God and that because he was more carefull to please his children then to please God to keep them in their places then to vindicate Gods sacrifices from being polluted Vers 30. I said indeed that thy house and the house of thy father should walk before me for ever c. Because the taking away the high Priests place from Eli and his familie is not the onely punishment here threatned though the chief for the cutting off many of his posteritie from the inferiour priesthood is also included in the evil denounced against him in this place vers 31. Behold the dayes come that I will cut off thine arm and the arm of thy fathers house that there shall not be an old man in thine house therefore this which is here said of a conditionall promise formerly made which should now be reversed because the condition was not performed cannot be referred to any particular promise made to Eli or any decree of Gods concerning Eli that the high Priesthood should be continued in his line but to that promise made to Aaron and his seed in generall Exod. 29.9 Thou shalt qird them with girdles Aaron and his sonnes and put the bonnets on them and the Priests office shall be theirs for a perpetuall statute which is now reversed as concerning Eli his familie whom the Lord threatens to cut off in a great part from the priesthood given at first to Aaron and his seed Vers 31. Behold the dayes come that I will cut off
which he built himself or else because those altars were onely set up for present use and then demolished again but this was the first which he built for a standing continuing altar which then is noted because it was directly against the law of God as we may see in the notes Exod. 20.24 Vers 36. Then said the Priests Let us draw near hither unto God That is let us enquire of God before the Ark because the prosecuting of the enemies by night which Saul had motioned to the people was an act of some danger and the people were very forward to do what he advised therefore the Priest interposed himself and wished them by all means to enquire first of the Lord and this perhaps he did the rather because he saw what ill effects had followed upon Sauls neglecting to do this before ver 19. to wit that Saul by a rash and unadvised oath had weakened the hands of the people in the pursuance of their victory and had been withall the occasion of a grievous sinne amongst the people which was their eating of the spoil with the bloud vers 32. Vers 37. But he answered him not that day When Saul had enquired of the Lord by the judgement of Urim and Thummim the Lord answered him not but whence was this doubtlesse the Lords displeasure was against Saul not against Jonathan who though he had done what his father had forbidden and that with an oath that whosoever should offend therein should be accursed and so put to death yet he did it ignorantly not knowing that his father had made such a vow and was compelled too by necessity being ready to faint when he reached out his rod and so by tasting a little honey refreshed himself yet it is evident too that the Lords refusing to answer Saul tended to this that it might be discovered that Jonathan had transgressed the command and vow of his father but why not so much to discover Jonathan to be the party with whom the Lord was offended as first to discover to Saul his hypocrisie and the rashnesse of his unadvised oath who had hereby hindred the victory caused the people to sinne and now brought his own sonne under the danger of being accursed and put to death and secondly to shew the religious respect that was due to an oath Vers 38. And Saul said Draw ye near hither all the chief of the people and know and see wherein this sinne hath been this day Saul concluded that God was offended when he had enquired of him by the Priest and he would not answer him and therefore presently commanded all the chief of the people that is all the heads of the Tribes and families to draw near unto him to wit that by drawing lots it might be discovered who it was that had sinned and offended God amongst them for though himself had sinned in that rash and unadvised oath that he took ver 24. and and that he knew the people had sinned grievously in eating with the bloud vers 32. yet like a true hypocrite he never minded these things but concluded that the breach of his vow and command must needs be the great offence which caused the Lord to be silent and therefore for the finding out of this he would have them draw lots Vers 43. I did but tast a little honey with the end of the rod that was in mine hand and lo I must die As if he had said That which I did was a very small offence if any especially considering that I knew not of the oath and yet it seems I must die for it Vers 44. And Saul answered God do so and more also See the note Ruth 1.17 Vers 45. As the Lord liveth there shall not one hair of his head fall to the ground for he hath wrought with God this day That is through Gods blessing and assistance he hath been the means of procuring a most glorious victory to the children of Israel Vers 47. So Saul took the kingdome over Israel and fought against all his enemies c. That is being confirmed in his kingdome by this glorious victory over the Philistines he again undertook the managing and administration of it or else this may be spoken with reference to that which went before to wit that thus as we have heard he took upon him the kingdome being chosen thereto of God and in defence of the people fought against all their enemies Vers 49. Now the sonnes of Saul were Jonathan and Ishui c. This Ishui is also called Abinadab chap. 31.2 and 1. Chron. 8.33 and 10.2 Ishbosheth who is also called Eshbaal 1. Chron. 8.33 is not here mentioned though now above twenty years old 2. Sam. 2.10 happely because he survived his father and those onely are here mentioned that died with him chap. 31.2 As for his sonnes which he had by Rizpah 2. Sam. 21.8 they are not here named because she was not his wife but his concubine CHAP. XV. Vers 1. SAmuel also said unto Saul The Lord sent me to anoint thee to be king over his people over Israel That is the Lord gave me commission to anoint thee king for Samuel went not to Saul but Saul came to Samuel and this Samuel premised before he gave him the following charge from the Lord that he should go and destroy the Amalekites that the remembrance of this honour whereto God had exalted him might make him the more carefull exactly to do what God had enjoyned him Now therefore hearken thou unto the voyce of the words of the Lord. In this word now Samuel covertly puts him in mind of his former transgression chap. 13.8.9 As if he had said though thou didst formerly neglect to do what the Lord enjoyned thee yet now remember what God hath done for thee and be sure strictly to observe this which God hath given thee in charge Vers 2. I remember that which Amalek did to Israel how he laid wait for him in the way when he came up from Egypt Three severall times God had foretold that he would destroy the Amalekites and that for the violence which they offered to the Israelites to wit Exod. 17.14 Numb 24.20 and Deut. 25.19 And now Saul is sent to execute that vengeance upon them which the Lord had so long time since at severall times threatned for though the present king and people of Amalek had been cruell and bloudy adversaries to the people of God as Samuels speech to Agag seems to imply vers 33. As thy sword hath made women childlesse so shall thy mother be childlesse among women and so had deserved to be destroyed for their own sinnes yet because the Lord would have his people know that he had not forgot that former injurie of their Ancestours towards his people though it were now above foure hundred years since but intended now principally to be avenged on them for that in the commission that he sent now to Saul for the destroying of the Amalekites he
near to Anathoth and therefore joyned often with Anathoth as in Neh. 11.32 yet most probable it is that it was that within Jordan in the tribe of Benjamin for certain it is that here the tabernacle was though the Ark was at Kiriathjearim chap. 7.1 as is evident vers 9. where it is said that the sword of Goliath was here wrapt up in a cloth behind the ephod And well it may be which some conceive that as the Tabernacle was placed in Shiloh a city of Ephraim in the dayes of Joshua who was of the tribe of Ephraim and the Ark was in the tribe of Judah in Davids time so likewise in the dayes of Saul who was of Benjamin by his advise and for his benefit the Tabernacle was removed from Shiloh to Nob which belonged to his tribe and hereupon it was that there were so many Priests dwelling here at Nob in regard whereof it is called the citie of the Priests chap. 22.19 to wit that they might attend upon the service of the Tabernacle for in the 21. chapter of Joshua where the cities are expressed that were given to the Priests we do not find Nob mentioned amongst them and doubtlesse David being resolved to flie for his safety out of the land came hither first not onely to get there a supply for his wants but also especially to visit the Tabernacle that he might there worship the Lord before his departure and seek unto him for help and comfort in this houre of adversity Though he could not but know that there was much danger of being discovered here because hither to the Tabernacle they came from all places of the land yet he would not neglect the visiting of this house of God before he fled out of the kingdome As for this Ahimelech the Priest to whom David addressed himself for succour either it was the same that is before called Ahiah who was with Saul in Migron chap. 14.3 or else Ahiah and Ahimelech were brothers for as it is there said of Ahiah that he was the sonne of Ahitub so also it is said of this Ahimelech chap. 20.9 and Ahiah being dead Ahimelech his brother was now high Priest in his room yea it may seem that this Ahimelech was also called Abiathar for Mark 2.26 it is said that David went into the house of God in the dayes of Abiathar the high Priest and did eat the shew-bread unlesse we say as some do that Abiathar there by our Saviour mentioned was that Abiathar that was the son of this Ahimelech chap. 22.20 because he stood by as the second Priest and did consent to give the shewbread to David and that he is there called the high Priest because he did afterward succeed his father in that place And Ahimelech was afraid at the meeting of David and said unto him Why art thou alone and no man with thee Christ saith Mark 2.26 that David did not onely eat the shew-bread himself but gave it also to them that were with him It is evident therefore that he had now some of his servants whom perhaps Jonathan had sent after him going along with him to whom he carried part of the shew-bread but those he had left in some other place as himself saith vers 2. I have appointed my servants to such and such a place and came alone to the tabernacle which Ahimelech could not but much wonder at and be troubled about it as fearing that he was fled from Saul and that if it were so it would be dangerous for him to give him entertainment Vers 2. And David said unto Ahimelech the Priest the king hath commanded me a businesse c. And thus that he might procure from Ahimelech food for himself and his servants David did not onely conceal the businesse of his fleeing from Saul but also told him a direct lie that Saul had sent him about a secret businesse and enjoyned him to let no body know of it and so he had appointed his servants to meet him elsewhere and what was the issue of this surely it proved the occasion of Sauls slaying Ahimelech and the rest of the Priests of that citie fourescore and and five persons that wore a linen ephod yea of the utter destruction of the citie and all the inhabitants thereof both men women and children as we reade in the following chapter vers 18 19. A sad calamity just cause had Dauid to rue these lies of his so long as he lived and so no doubt he did we see he charged it upon himself when Abiathar brought him the tidings of it chap. 22.22 I have occasioned saith he the death of all the persons of thy fathers house and it is thought that the remorse for this very sinne was fresh in his heart when he wrote that passage in the 119. Psalme v. 28 29. My soul melteth away for heavinesse strengthen thou me according to thy word Remove from me the way of lying c. Vers 4. And the Priest answered David and said There is no common bread under my hand There is no question but the high Priest had in his house bread enough provided for those of his family but it seems David was in such haste that he would not stay for any but what was there in a readinesse in the Tabernacle that he might take it presently and be gone and as it follows vers 6. there was no bread there but the shew-bread and therefore it was too that Ahimelech used that expression There is no common bread under mine hand But there is hallowed bread if the young men have kept themselves at least from women By the Law of God the Priests were onely to eat of the shew-bread Lev. 24.9 yet the Priest knowing well that charity is to be preferred before all ceremonies and that in case of necessity the ceremoniall Law was to give way to the morall he condescended to relieve them with the shew-bread and what he did herein is approved by Christ Matth. 12.3 4. yet withall he addes this condition If the young men have kept themselves at least from women whether their wives or others Indeed if this had not been so the same necessity that dispensed with one part of the ceremony might dispence with the other had they been legally unclean in regard of carnall copulation according to that law Lev. 15.18 The woman also with whom man shall lie with seed of copulation they shall both bath themselves they must not therefore have starved rather then have eaten of the shew-bread but in this case a double impediment would have made the case the more questionable and therefore the Priest addes this clause If the young men have kept themselves at least from women Vers 5. Women have been kept from us about these three dayes since I came out and the vessels of the young men are holy By the vessels of the young men is meant their bodies according to those expressions 1. Thess 4.3.4 For this is the will of God that you
of great importance to settle peace in the kingdome and to establish the kingdome to David that this his wife should be restored to him again because she was Sauls daughter and fourthly that by this means he should make triall of the fidelity of Abner Vers 14. And David sent messengers to Ishbosheth Sauls sonne saying deliver me my wife Michal c. Thus it seems David and Abner had contrived the businesse that David should send to Ishbosheth for his wife and that then Abner should second the motion and procure it to be done for that Abner had a hand in causing Ishbosheth to restore David his wife is evident vers 16. because Abner went along with her to Bahurim Now in the challenge that he makes of his wife Deliver me my wife Michal which I espoused to me for an hundred foreskins of the Philistines he mentions onely a hundred foreskins because so many onely David was by covenant bound to bring though he brought two hundred 1. Sam. 18.25 27. Vers 16. And her husband went with her along weeping behind her to Bahurim A town in the tribe of Benjamin chap. 19.16 Vers 17. And Abner had communication with the elders of Israel saying Ye sought for David in times past to be king over you Hereby it appears that many of the Israelites would have followed David before this but that they durst not for fear of Abner For the least we can conclude from hence is that before Ishbosheth was made king by Abner the Israelites were divided some standing for David others for Ishbosheth Sauls sonne Vers 19. And Abner went also to speak in the ears of David in Hebron all that seemed good to Israel and that seemed good to the whole house of Benjamin That is to the greatest part of them 1. Chron. 12.29 Abner having treated with the elders of Israel about their accepting of David to be their king and more particularly with those of Benjamin because they were like to be hardliest wonne in regard of their especiall relation to the house of Saul who was of their tribe he went to David perhaps under pretence of carrying his wife Michal to him to which Ishbosheth had consented and so then acquainted him how tractable he had found the Israelites and how willing to submit to his government yea even the men of Benjamin amongst the rest of whom David had most cause to fear that he should have found them refractory Vers 25. Thou knowest Abner the sonne of Ner that he came to deceive thee c. And thus though Joab doubtlesse was chiefly enraged because he feared Abner would insinuate himself into David and prove a corrivall to him in his honours and preferments and withall because his heart was full of revengefull thoughts against him for the death of his brother Asahel yet he alledged none of this to David but onely that he was solicitous for him as being confident that Abner came onely as a spie and sought to get some advantage against David Vers 26. And when Joab was come out from David he sent messengers after Abner c. Having spoken his mind to David it may seem that he flung away in an anger not vouchsafing to hear what David would answer and so being come out he sent messengers after Abner to bring him back and happely he sent in the name of the king which might be one cause why David was so carefull afterward to clear himself of it but doubtlesse he pretended that he had some businesse of importance to impart to him or else it is not like that Abner would have come back again Vers 27. Joab took him aside in the gate to speak with him quietly and smote him there under the fifth rib c. Thus Joab and Abishai had plotted the businesse before hand whence is that vers 30. So Joab and Abishai slew Abner because he had slain their brother Asahel at Gibeon in the battell c. by this means though the fact in Joab was foul and wicked God punished Abner for his rising up against David and making so light account of shedding so much bloud chap. 2.14 And Abner said to Joab let the young men now arise and play before us and withall God removed him out of the way that David might come to have all Israel submit themselves to him without the help of Abners treachery for that phrase of smiting under the fifth rib see the note chap. 2.23 Vers 28. I and my kingdome are guiltlesse before the Lord for ever from the bloud of Abner c. Because the Lord many times plagues the whole land for the magistrates shedding innocent bloud therefore David in this protestation that he makes of his innocencie mentions the kingdome together with himself I and my kingdome are guiltlesse c. Vers 29. Let there not fail from the house of Joab one that hath an issue c. David knew well that it was much to be suspected that the people would think that Abner was slain by his command or at least not without his consent and how likely this was to alienate the hearts of the people from him In a businesse therefore that so nearly concerned him no marvell though in the bitternesse of his spirit he poured forth these heavy imprecations against Joab and all his posterity Let there not fail from the house of Joab one that hath an issue that is the running of the reins see the note Lev. 15.21 or that is a leper or that leaneth on a staff through lamenesse or weaknesse and why he did not proceed further to do justice upon Joab which would have been of all the best way to clear his own innocencie himself sheweth vers 39. I am this day weak though anointed king and these men the sonnes of Zeruiah be too hard for me the Lord shall reward the doer of evil according to his wickednesse Vers 30. So Joab and Abishai his brother slew Abner because he had slain their brother Asahel at Gibeon in the battell These words in the battell are added as an aggravatian of Joabs sinne For Abner slew Asahel in open battell and was forced thereto by Asahels pursuite of him but Joab slew Abner treacherously when he pretended to speak peaceably with him why Abishai is here joyned with Joab see the note above verse 27. Vers 31. And David said to Joab and to all the people that were with him Rent your clothes c. That is he enjoyned them to bury Abner with a solemn funerall thereby testifying his sorrow for his death and clearing himself before all the people from having any hand in it Neither was it unfit that Joab amongst others should be enjoyned to be a publick mourner at his exequies for first he had more cause to mourn then any man because of his sinne David therefore requiring him thereunto did that which was fit if Joab therein dissembled it was his own fault Secondly it might be imposed as a kind of punishment that he should
David perceived that they had begun this work and that as yet there was no signe of Gods displeasure against them as there had been formerly in the smiting of Uzzah it greatly cheared his heart and thereupon he judged it fit to stay a while there and offer God some sacrifices by way of thanksgiving to wit upon some altar for that purpose erected He knew well that it was of Gods mercy that they had found out their former errour in carrying the ark in a cart and had now reformed it by appointing the Levites to carry it on their shoulders according to the Law and he considered besides that for many other things the Lord might have taken advantage against them and punished them as formerly and therefore presently by way of thankfulnesse he sacrificed oxen and fatlings and indeed so much is plainly intimated 1 Chron. 15.26 where also the number of the sacrifices offered is expressed And it came to passe when God helped the Levites that bare the Ark of the covenant of the Lord that they offered seven bullocks and seven rammes And secondly by way of imploring Gods mercy that he would shew them favour in the rest of the way as he had done hitherto The remembrance of that dolefull disaster that befell Uzzah made him the more fearfull and so the more carefull to seek Gods favour Vers 14. And David was girded with a linen ephod That is a linen garment like that of the Priests ephod which doubtlesse he put on not onely that he might be lighter to dance before the ark but also to shew his devotion Vers 17. And they brought in the ark of the Lord and set it in his place in the midst of the tabernacle that David had pitched for it For the tabernacle and altar of burnt-offerings which Moses had made were both still at Gibeon 2. Chron. 1.3 4. So Solomon and all the congregation with him went to the high place that was at Gibeon for there was the tabernacle of the congregation of God which Moses the servant of the Lord had made in the wildernesse But the ark of God had David brought up from Kiriath-jearim to the place which David had prepared for it for he had pitched a tent for it at Jerusalem and 1. Chron. 21.29 For the tabernacle of the Lord which Moses made in the wildernesse and the altar of the burnt-offerings were at that season in the high place at Gibeon At this time David did also deliver to the Levites a Psalme to be sung before the ark as we may see 1. Chron. 16.7 c. Vers 20. Then David returned to blesse his houshold That is to rejoyce with them in private and to worship God with them and to crave a blessing from God on them as he had done on the people How glorious was the king of Israel to day who uncovered himself to day in the eyes of the handmaids of his servants c. That is who forgetting or casting off the respect of his regall dignity both in apparell and behaviour mixed himself with the base multitude dancing and leaping in the open streets as fools will do and vain men when they are hired to make others sport as one of the vain fellows shamelessely uncovereth himself Some conceive that whilest David danced having onely a loose linen garment upon him some part of his bare legs or thighs might be discovered which they judge the more probable because his wife upbraids him that he had uncovered himself in the eyes of the handmaids But I conceive there is no necessity that the discovering his naked skin should be hereby meant but onely that laying by his princely attire he had used light behaviour not beseeming the gravity of a king and had thereby exposed himself to the scorn and contempt of every girl that came to see the pomp of this removall of the ark Vers 21. And David said unto Michal It was before the Lord which chose me before thy father c. Considering how grievous a thing it is to any woman to be upbraided with the faults and miseries of her parents and how farre every husband is bound to bear with the infirmities of his wife as the weaker vessel it may seem that David was somewhat too tart in this reply of his upon his wife for it must needs cut her to the heart to heare her self twitted with the Lords rejecting of her father and his family But indeed David had just cause to be thus sharp not onely because the flouts and insolencies of a wife are most insufferable but also especially because it was his zeal and devotion in the service of God which she derided that it was that chiefly moved his spirit that it should be cast in his teeth as a matter of reproch and disparagement that he had humbled himself so in a way of religion which was indeed a reproching of God Vers 23. Therefore Michal the daughter of Saul had no child unto the day of her death And thus when David came to blesse his house Michal by her sinne brought a curse upon it If she were barren before as indeed we read not of any children she had hitherto yet Davids prayers might have prevailed for this blessing but now because of this wickednesse God adjudged her to perpetuall barrennesse and so she died childlesse CHAP. VII Vers 1. ANd it came to passe when the king sat in his house c. This clause when the king sat in his house is here inserted First to imply though more obscurely what is afterwards more fully expressed to wit that David for the present had rest from warre he sat quietly in his house the Lord had given him rest round about from all his enemies as it follows in the next words and so being freed from former troubles he began to think of further promoting the cause of religion and of building a temple for the ark which he had lately brought to Jerusalem And secondly to intimate what it was that made him think of building a temple to wit that he was come to dwell in that stately house which he had built for himself for the building whereof Hiram had sent him both cedar trees and carpenters and masons chap. 5.11 and so sitting in this his palace he began to think with himself how unreasonable it was that he should dwell in such a stately house and the ark of God should be lodged the whilest in a poore tent or tabernacle for though when the people of Israel removed from one place to another the Lord chose to dwell in a tent which might be removed yet now that Israel had been a long time settled in the land which God had given them it was no longer necessary that Gods dwelling place should be a tent and therefore David conceived that his purpose of building a settled house for God would not be a crossing of that which God himself had ordered in choosing a tent to be his dwelling place Vers 3. And
some other action of disloyalty towards David which is not expressed in the Scripture but more probable it is either that it is meant of Joabs insolency towards him in generall of which he often complained as 2. Sam. 3.39 And I am this day weak though anointed king and these men the sonnes of Zeruiah be too hard for me or else of that which here followeth his treacherous killing Abner and Amasa wherein David professeth himself to have been much wronged first because good Princes look upon the injuries done to their subjects as done to themselves and so doth Christ Acts 9.9 And he fell to the earth and heard a voice saying unto him Saul Saul why persecutest thou me secondly because David had engaged his faith both to Abner and Amasa that they should be safe so that it redounded much to his dishonour when they were afterward so treacherously slain it was enough to make the people think that he had secretly a hand in it however these things he alledgeth here against Joab both to shew how justly Solomon might put him to death though he had spared him as also to imply how dangerous it was for Solomon to let him live how il-affected he was towards him was evident by his conspiracy with Adonijah and what mischief might not be feared from him that had his hands already so fouly embrued in bloud now to aggravate his murthering of these two captains he saith first that he shed the bloud of warre in peace that is when there was peace made with them he slew them as if they had been in open hostility against David and secondly that he put the bloud of warre upon his girdle that was about his loins and in his shoes that were on his feet to wit when embracing them he stabbed them with the sword that hung at his girdle and so they fell down dead at his feet and this expression I conceive is used in describing these his impious facts either to set forth the base perfidious manner of his murthering them to wit that stabbing them when he pretended to embrace them their bloud by that means gushed out upon his girdle and ranne down upon his shoes or else his boldnesse and impudencie in that he was not ashamed thus treacherously to slain himself with the bloud of these men but did rather glory in it going up and down with their bloud upon his girdle or upon his sword hanging at his girdle which he had put up all bloudy into the scabbard and so also on the shoes he wore stained with their bloud Vers 6. Do therefore according to thy wisdome and let not his hoar head go down to the grave in peace As if he should have said be sure to cut him off and let the bloud of Abner and Amasa be returned into his own bosome for the time and occasion of doing this that must be left to thine own wisdome wherein do as thou feest cause a man he is of a turbulent spirit and will soon some way or other give the occasion enough to take away his life and therefore observe him wisely and take the occasion as it shall be offered to thee onely be sure it be done some time or other let not his hoar head go down to the grave in peace where also he mentions his hoar head to intimate that he would not have him spared for his old age lest Solomon should think alas he hath not long to live by the ordinary course of nature let him alone and within a while he will die of himself and then the world will be rid of him to prevent this David expresseth his charge thus that his hoar head must not go down to the grave in peace but why did not David cut off Joab himself but put it now upon his sonne Solomon I answer first because Joab had alwayes been faithfull to David whereas he had already shown his ill will to Solomon by siding with Adonijah against him and therefore it was now more dangerous to let him live secondly David could never so well do it as now Solomon might in his younger years Joab had more power and esteem amongst the souldiery of the kingdome whose generall he was then he had now in his old age especially since he had lost his credit so much amongst them by conspiring with Adonijah against his bedrid father and besides David being continually encumbred with warres was thereby constrained to comply with Joab in regard of his great authoritie and power amongst the souldiers which Solomon in regard of the peaceablenesse of his reigne of which God had assured David would have no need to do and therefore though David durst not proceed against him the sonnes of Zeruiah saith he be too hard for me 2 Sam. 3.39 yet Solomon might safely enough doe it and thirdly though David failed in sparing Ioab yet now at his death he repented him of it and so enjoyned his sonne to do that which he had neglected to do Vers 7. For so they came to me when I fled because of Absalom thy Brother This word so hath reference to that he said before let them be of those that eat at thy table it is as if he had said they shewed me the very same kindnesse which I desire thou shouldest shew to them they brought for me and my followers when I was in distresse and therefore it is no lesse then just that thou shouldest alwayes bid them welcome to thy table Vers 8. Thou hast with thee Shimei the sonne of Gera a Benjamite of Bahurim which cursed me with a grievous curse c. David calls the reviling and the reprochfull speeches of Shimei against him a grievous curse first because he called him a bloudie man and did in effect say that he had been the cause of the death of Saul and all his sonnes and to him that knew what a grievous sinne bloudshed was and that was deeply at that time wounded for shedding the bloud of Uriah and others though he were innocent in regard of that he charged him with concerning Saul and his sonnes it must needs be very greivous to have such an aspersion cast upon him secondly because he called him a man of Belial an ungracious wretch that had no fear of God in him and to a man of so tender a conscience as David was how bitter must this needs be and thirdly because he upbraided him with the rebellion of his sonne Absalom as the just curse and vengeance of God upon him for the wrong he had done to Saul his father-in-law then which nothing could possibly wound his heart more deeply 2. Sam. 16.7 8. Come out come out then bloudy man thou man of Belial the Lord hath returned upon thee all the bloud of the house of Saul c. Now however afterwards this Shimei came and fauned upon David yet considering how bitterly he had vented his spleen against David in the time of his distresse he was exceeding jealous lest encouraged by
mentioned because hereby the widdow perceived that her sonne was dead for that he was indeed dead and was not onely fallen into a swoun is evident in many following passages as vers 18. and 20. where the widow and the Prophet bemoan that God had slain her sonne and vers 21. where it is said that Eliah prayed My God I pray thee let this childs soul come into him again and then again ver 22. And the soul of the child came into him again and he revived which may also be confirmed by that of the Apostle Heb. 10.35 which many think was written partly with reference to this story Women received their dead raised to life again this being the first we reade of in the Scriptures that being dead was restored again to life Vers 18. And she said unto Elijah What have I to do with thee O thou man of God c. That is wherein have I offended thee or whence is it that thou a holy Prophet of the Lord shouldest come to me a mere stranger to thee thus to punish me for my sinnes wherefore art thou come to me art thou come to call my sinnes to Gods remembrance and so to move him to kill my sonne to what end were our lives saved when we were in danger to perish for want of food if now my sonne must die with sicknesse when God punisheth those for their sinnes whom a while he did forbear he is said in the Scripture to remember their sinnes 1. Sam. 15.2 Now the conscience of this poore widow telling her that the death of her sonne was for her sinnes and therefore apprehending that his dwelling with her had been accidentally through her not profiting by his presence as she ought to have done the occasion of her sonnes death or rather that he had besought God thus to punish her as by his prayer he had brought the drought and famine upon the land or that he was sent as the minister of Gods wrath to take away her sonne from her hence it was that she break forth into this impatient bewailing her losse and her sinnes that had been the cause of it the expression she useth is much like that of Peter when the ship began to sink Luke 5.8 Depart from me for I am a sinfull man O Lord. Vers 20. O Lord my God hast thou also brought evil upon the widow with whom I sojourn by slaying her sonne Herein the Prophet pleads first his own interest in God O Lord my God secondly the condition of the woman a widdow and that because women in that estate are least able to endure the losse of those that should be a stay and support to them and God is wont to be very compassionately tender over them and thirdly the interest she had in him because he sojourned with her as grieving that the woman that had harboured him so long and for whose preservation God had wrought so great a miracle should now have all her joy dashed with such a sad losse or that it should be said by any that it had been well for her if the Prophet had never come into her house Vers 21. And he stretched himself upon the child three times and cried unto the Lord c. The meaning of this is either that he stretched himself upon the child and so in that posture of body prayed and then left off again doing this three severall times or else rather that he stretched himself upon the child and then went and prayed unto the Lord and so did by turns three severall times however doubtlesse his stretching himself upon the child was partly that feeling the coldnesse of the childs body he might be stirred up thereby to pray the more earnestly for him and partly that he might perceive when heat and life begun to come into the child and partly also thereby to expresse his exceeding grief for the death of the child and his earnest desire that God would be pleased to restore him to life there being an intimation in this gesture of his that he could have been glad to infuse of his own life into the child and that to move the Lord the rather to heare his prayer and grant his request the like we reade of Elisha 2. Kings 4.34 and of Paul to Eutichus Acts 20.10 Vers 24. And the woman said to Elijah Now by this I know thou art a man of God c. That is now her faith was strengthened concerning this she had called him a man of God vers 18. yet perhaps her faith was shaken with the death of her child and now with this miracle it was strengthened again CHAP. XVIII Vers 1. THe word of the Lord came to Elijah in the third yeare Elijah was sent to Ahab not long before the Lord sent rain again upon the earth so that from the first begining of the drought unto this time when the Prophet was sent to Ahab it was well nigh three yeares and six moneths complete for so long rain was with-held Luk. 4.25 either therefore the third yeare here spoken of must be the third yeare from his first hiding of himself chap. 17.3 or the third yeare since he went to sojourne with the widdow of Zarephath chap. 17.6 or else the third complete yeare since the time they began to want rain the six odd moneths not being reckoned as indeed it is usuall in the Scripture in noting times to set down onely the full complete yeares and not to mention the odd moneths or dayes Go shew thy self unto Ahab and I will send rain upon the earth Though the Israelites continued in their idolatry still yet the Lord determined to take off that judgement of want of rain that now for three years and a half had been upon them and this he did partly for his righteous servants sake that were still in the land who could not but suffer much in this common calamitie and partly because the Lord intended by Elijah to bring Baals prophets to be slain by the people and so thereupon to remove the judgement he had brought upon the kingdome and so now Elijah was sent to give notice they should have rain and so that which he said to Ahab might be made good to wit that there should be no rain but according to his word yea and withall doubtlesse God gave him now in charge though it be not here exprest what he afterwards did concerning the challenge he made to Baals prophets as is evident by that which he saith vers 36. Lord God of Abraham Isaac and Israel let it be known this day that thou art God in Israel and that I am thy servant and that I have done all these things at thy word Vers 3. Obadiah feared the Lord greatly But how could this be if he went not up to Jerusalem to sacrifice I answer so long as he did sincerely feare God and yielded him that spirituall service which was required of him and kept himself pure from the idolatry of the place
of my fathers unto thee Thus he rejected Ahabs motion with detestation to wit because the Lord had forbidden in his law the perpetuall sale of any mans inheritance Levit. 25.23 The land shall not be sold for ever and though therefore such a motion made by a prince in another kingdome could not have been rejected by any subject without grosse disregard of that Majestie which God hath put upon princes yet Naboth was bound in conscience to do it and no doubt though it be not here expressed as he refused to satisfie the desire of his Soveraigne herein so also he humbly presented him with the reasons why he durst not do it and made it appear that it was not so much the parting with his vineyard as his sinning against God in parting with it that he stumbled at whereby it appears also that this Naboth was a pious man and zealous of observing Gods law even in these idolatrous times which made his bloud cry the louder for vengeance against Ahab and Jezebel Vers 4. And he laid him down upon his bed and turned away his face c As one that was discontented and therefore would have no body to speak to him that cared not to see any body nor to have any body see him Vers 7. I will give thee the vineyard of Naboth the Jezreelite This is spoken in a vaunting way and it may have reference either to Naboths refusing to give Ahab his vineyard as if she had said Though he will not give thee his vineyard I will thou shalt not need to purchase it nor to stand to his curtesie whether he will yield it up to thee or no I will give it thee or else to those foregoing words of Jezebel Doest thou now govern the kingdome of Israel as if she had said One would think a king should not whine for a subjects deniall of such a thing having so much power to satisfie himself but since thou knowest not how to improve thy power I that am but a woman will do it for thee I will give thee the vineyard of Naboth the Jezreelite Vers 8. So she wrote letters in Ahab's name c. To wit Ahab not knowing nor caring to know what course she took for the accomplishing of that promise she had made of getting Naboths vineyard for him Vers 9. Proclaim a fast and set Naboth on high among the people Some understand this thus that Naboth should be set as in regard of his dignity he used to be in some eminent place amongst the chief men of the city as if there had been no evil at all plotted against him and then on a sudden the witnesses should out and accuse him of blaspheming God and the king But I rather think that malefactours when they came to be tried before the Magistrate were usually set upon some scaffold where they might be in the sight of the people and thence it was that Jezebel wrote in her letters And set Naboth on high amongst the people As for the fast to be proclaimed that was enjoyned to make a shew as if indeed such a horrible wickednesse had been committed by Naboth as might bring Gods wrath upon all the nation and for the diverting whereof therefore it was fit the people should in a solemn manner humble themselves and cry unto God for mercy Vers 10. And then carry him out and stone him that he may die For so the Law of God had appointed him to be punished that should blaspheme the name of the Lord Levit. 24.15 16. Whosoever curseth his God shall bear his sinne and he that blasphemeth the name of the Lord he shall surely be put to death and him also that should curse his father Exod. 21.17 And he that curseth his father or his mother shall surely be put to death the Prince therefore being the father of the people pater patriae it seems the cursing of him which is also a sinne forbidden by the Law Exod. 22.28 Thou shalt not revile the gods nor curse the ruler of thy people was usually likewise punished after the same manner Vers 11. The Elders and the Nobles who were the inhabitants in his citie did as Jezebel had sent unto them c. It may well seem strange that the letters of Ahab enjoyning such a grosse and horrible act of injustice should without any scruple be so readily obeyed by the Elders and Nobles of Jezreel but for this we must consider First that Israel was now become idolatrous and in all other respects exceedingly corrupt it is no wonder that a people that have changed their Religion at the will of a supreme Magistrate should do any thing else that he will command them Secondly that the imperious severitie and crueltie of Jezebel had doubtlesse brought this people into a miserable bondage and thraldome Thirdly that Naboth being a man strictly conscionable amongst a lawlesse degenerate people it is likely they were glad of an opportunitie to wreak their teen upon him Fourthly that Jezebel might inform them that Naboth had done this she charged him with some private discourse betwixt the king and him onely the king had no witnesses of his peremptory and blasphemous speeches and so that she desired was onely this that some witnesses might be found that upon the credit of the kings word would charge him with this which could not otherwise be legally proved and that thereupon he might be condemned for blasphemy and put to death Vers 13. Then they carried him forth out of the citie and stoned him with stones that he dyed And with him his sonnes were also put to death as it seems 2. Kings 9.26 Surely I have seen yesterday the blood of Naboth and the blood of his sonnes said the Lord and I will requite thee c. which was directly against the law of God Deut. 24.16 The fathers shall not be put to death for the children nor the children for the fathers their aim herein was doubtlesse that Ahab might without opposition enjoy Naboths vineyard But with what pretence of justice they did it it is uncertain perhaps as some think they might alledge that in punishing so execrable a wickednesse Gods severity against Achan was a president fit to be followed whose sonnes and daughters were stoned together with him Josh 7.24 Vers 14. Then they sent to Jezebel c. To shew how ready they had been to do what she had enjoyned for though the letters they had received were written to them in the kings name yet they knew well enough that the affairs of the kingdome were chiefly swayed by her and that she did all and carried all in a manner as she pleased and therefore their care was chiefly to ingratiate themselves with her Vers 15. Jezebel said to Ahab Arise take possession of the vineyard of Naboth c. Some conceive that Naboth was of the bloud royall and that Ahab was now the next heir which they judge the more probable because Naboths vineyard lay so close upon
of this horrible villanie that had been committed upon his concubine Some conceive that there was none sent to the tribe of Benjamin but that there was two pieces sent to the tribe of Manasseh because that tribe dwelt half within Jordan and half without But this is altogether a groundlesse conceit for there was most reason for sending a piece to Benjamin in regard the fact was committed in a citie of their tribe and there was as much reason why they should have sent two pieces to the tribe of Dan as to the tribe of Manasseh since the tribe of Dan was also seated in two severall parts of the land some in the portion of Judah and some northward at Laish as in the former chapter was related Vers 30. And it was so that all that saw it said There was no such deed done nor seen c. The messengers relating the cause why the Levite had done this not onely the elders of each tribe to whom these parcels of her body were sent because there was no magistrate armed with regall power to punish this fact but even all that came to the hearing of it cried out against it as a matchlesse villâ—nie and stirred up one another not to let it passe unrevenged And hence is that expression of the prophet Hos 9.9 They have deeply corrupted themselves as in the dayes of Gibeah CHAP. XX. Vers 1. THen all the children of Israel went out and the congregation was gathered together c. All the children of Israel that is the chief of all the people as it follows in the next verse all the elders and officers captains and men of warre except onely they of the tribe of Benjamin went out from their own habitations severally and were gathered together as one man that is unanimously as readily as if one man onely had been appointed to come to any place and thus was there an assembly of all the land to wit those within Jordan from Dan to Beersheba and together with them also of the land of Gilead that is those without Jordan and that in Mizpeh Mizpeh was a place where the Israelites did usually hold their publick assemblies 1. Sam 7.5 And Samuel said Gather all the children of Israel to Mizpeh and so also chap. 10.17 and Jer. 40.7 8. It is very probable that it stood in the confines of Judah and Benjamin and is therefore reckoned amongst the cities of both tribes see Josh 15.38 18.26 neither could there be therefore for the businesse they met about a fitter place chosen now here they are said to be gathered together unto the Lord not because the Tabernacle was there as we shall after see vers 27. but either because they were assembled in Gods name and to heare what God would give them in charge or because in all judiciall assemblies the Lord is in a speciall manner present Psal 82.1 God standeth in the congregation of the mighty he judgeth among the gods or else because they met in a synagogue a house set apart for publick prayer and teaching the people which seems the more likely even because of that which we reade in one of our Apocryphal books 1. Macc. 3.46 Wherefore the Israelites assembled themselves together and came to Maspha over against Jerusalem for Maspha was the place where they prayed aforetime in Israel Some conceive I know that the Ark was at present removed to Mizpeh but of that see vers 27. Vers 2. Foure hundred thousand footmen that drew sword The number of these men of warre is expressed both to shew their zeal in seeking to punish this abominable fact of the men of Gibeah and also to shew how evidently the hand of God was against these Israelites when they were twice beaten by the Benjamites and yet were so many more in number then they Vers 3. Now the children of Benjamin heard that the children of Israel were gone to Mizpeh This is added to implie how resolved the Benjamites were to stand out in defence against the rest of the Israelites who hearing of the Israelites assembling themselves about this businesse neither went to the assembly themselves nor sent any messenger to them Vers 5. And the men of Gibeah rose against me and beset the house round about upon me by night and thought to have slain me To wit by their unnaturall lust as they had slain his wife or at least he means that they thought to have done that to him which rather then he would have endured he would have lost his life Vers 7. Behold ye are all children of Israel c. And therefore ought to take to heart that so foul an abomination should be committed in Israel it concerns you all and therefore look to it Vers 8. We will not any of us go to his tent neither will we any of us turn in to his house This is added to shew how zealous they were in seeking to punish this horrible sinne they vowed that they would not so much as go home to their houses till they had executed judgement upon those that were guiltie of it yea not onely so but also at the same place and time at least when the report was brought them that the Benjamites would not deliver the malefactours into their hands but were resolved rather to defend them they vowed also that having slain the Benjamites they would not give any of their daughters in marriage to any that were left alive chap. 21. vers 1. Now the men of Israel had sworn in Mizpeh saying There shall not any of us give his daughter to Benjamin to wife and that they would likewise destroy every town throughout the whole land of Israel that had not sent some of their people to this assemblie to help them in this warre chap. 21.5 They had made a great oath concerning him that came not up to the Lord to Mizpeh saying He shall surely be put to death Vers 9. We will go up by lot against it That is we will by lot determine it who shall go up to fight against Gibeah and who shall go forth to fetch in victuals and other provisions for the people one in ten had need to be set apart for this service and who they shall be the lot shall decide Vers 12. And the tribes of Israel sent men through all the tribe of Benjamin c. Though the Benjamites absenting themselves from the assembly of all Israel at Mizpeh was a just ground of suspition that they meant not to yield up the malefactours to be punished yet would not the Israelites thereupon make warre presently against them but first they sent messengers to all the families of the tribe of Benjamin to desire the deliverie of those sonnes of Belial to deserved punishment that so if it were possible bloud-shed and civill war might be prevented Vers 13. Deliver us the men the children of Belial which are in Gibeah that we may put them to death and put away evil from Israel That is make others
affraid to commit such horrible sinnes and do what we can to divert the evil of punishment which God may else justly lay upon us even by cutting them off which have committed this crying villany But the children of Benjamin would not hearken to the voice of their brethren the children of Israel c. That is though the Israelites were their brethren whose advice therefore they might well think tended equally to the good of them all and against whom to fight in the defence of such wretches must needs be counted a most unnaturall and ungodly course yet because they thought it a dishonour to them that the other tribes should intermeddle with punishing any within their territories and were so proud of their strength and highly conceited of their abilities for martiall affairs that they thought themselves able enough to make good their part against all the tribes of Israel beside they would not hearken to their brethren but prepared to fight it out Vers 15. And the children of Benjamin were numbred at that time out of the cities twenty and six thousand c. This is added to imply what it was that made them despise the counsell of their brethren to wit their confidence in their own strength of this six and twenty thousand and seven hundred there were slain by the Israelites twenty five thousand and an hundred vers 35. and there were onely six hundred of them that saved themselves in the rock Rimmon vers 47. It seems therefore that the other thousand were slain in the two first battels wherein the Benjamites overcame the Israelites for it is not likely they should vanquish the Israelites in two set battells and kill so many thousand of them without any losse in their own army Vers 18. And the children of Israel arose and went up to the house of God c. The house of God was at this time in Shiloh see vers 27. thither therefore they went to ask counsell of God saying Which of us shall go up first to the battell c. It may seem strange that the people of God undertaking so just a warre as this was against the Benjamites out of a zeal to punish those that had committed so foul a sinne because the Benjamites did undertake the defence of them that they might not be punished should notwithstanding be twice beaten and vanquished by those Benjamites as we see afterwards they were not without the losse of fourty thousand of their men especially if we consider this which is here said that before they went to fight with them they were so carefull to go to the house of the Lord that there they might ask counsell of God but to remove this scruple we must know that God is wont in great wisdome and without any stain either to his justice or mercy towards his people to suffer a while those that have a just cause to go by the worst as first to prevent the ascribing of their victory to their own prowesse or strength by letting them see how little good their great armies could do if the Lord should withhold his help from them secondly to beat them off from that confidence in their great strength and in the justnesse of their cause which beforehand he perceives in them till men have learnt to go out of themselves and to rely onely upon God they are not fit for his aid thirdly to punish them for some sinnes wherein he perceives them to runne on without fear that so by their losse they may be brought to see bewail and forsake those sinnes And for these reasons doubtlesse God did suffer these Israelites to be so shamefully beaten by the Benjamites for both idolatry and many other sinnes were rife amongst them as we see chap. 17.6 and particularly in the idolatry of Micah and the Danites 2. trusting in the justnesse of their cause and the multitude of their men in regard of whom the Benjamites were but a handfull their spirits were too much puffed up with assurance of victory and hence it was that they never asked God whether they should go against the Benjamites or whether they should prevail they never prayed to God for his help they never sought by fasting humiliation by repenting of their own sinnes and by offering up sacrifices of atonement to make their peace with God but onely as men assured of victory to prevent variance amongst themselves they desired to know which of the tribes should go up first against Benjamin they concluded that having eleven tribes against one four hundred thousand against six and twenty thousand they must needs prevail Vers 21. And destroyed down to the ground of the Israelites that day twenty and two thousand men See the note before on vers 18. Vers 23. And the children of Israel went up and wept before the Lord untill even c. But they did not fast and afflict their souls and offer up sacrifices to make an atonement with God as afterwards they did vers 26. It seems their weeping now was more for their losse in the former battell then for their sinnes or at least that they were not so throughly humbled and so truly penitent as was fitting and therefore again after this their enemies prevailed Indeed now they began to see that their multitude and strength was vain without Gods help and therefore enquired whether they should go forth to battell against the Benjamites or no but withall they pitched upon a wrong cause of their ill successe supposing it was onely because God was not pleased with their making warre against their brethren never thinking of their sinnes and therefore God answers them accordingly Go up against him which was no more in effect then this though he be your brother you may fight against him Vers 26. All the people came up and came unto the house of God and wept and sat there before the Lord and fasted c. Now they not onely wept as they did before vers 23. which might onely be for the losse they sustained but also fasted and offered burnt-offerings and peace-offerings before the Lord which shews that now they perceived that though God liked the cause they had undertaken yet he was displeased with their persons and that therefore they fasted and afflisted their souls in a most solemne manner repenting them of their sinnes and turning to the Lord and offered burnt-offerings and peace-offerings to make an atonement for their sinnes and to obtain Gods favour that he would now prosper them in this their warre against Benjamin Vers 27. For the ark of the covenant of God was there in those dayes That is in those parts about Gibeah to wit in Shiloh which was not farre from Gibeah chap. 21.12 And they found among the inhabitants of Jabesh-Gilead four hundred young virgins that had known no man by lying with any male and they brought them to the camp at Shiloh or rather the ark was there that is in the house of God whether in the