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
siege at Gibeon was now encamped before Makkedah whilst the rest went further in the pursuit of the flying Canaanites therefore it is said here of those that had been in that pursuit of the Canaanites that they returned to the camp to Joshua at Makkedah None moved his tongue against any of the children of Israel This is a proverbiall speech but the meaning is that the Canaanites durst not make the least resistance against the Israelites that pursued them so farre they were from lifting up a hand against them that they scarse durst mutter against them See the note upon Exodus 11.7 Vers 24. Come near put your feet upon the necks of these kings This Joshua enjoyned his Captains to do not out of a cruel proud insulting mind but first to teach them that they were to shew no mercy to this people secondly to encourage and hearten the Captains for the time to come as by intimating that thus they should tread all their enemies under their feet vers 25. And Joshua said unto them Fear not not nor be dismaid be strong and of good courage for thus shall the Lord do to all your enemies against whom ye fight thirdly to manifest Gods singular love to them and precious esteem of them who was pleased to let them tread upon the necks of kings and fourthly that this formidable sight might make them fear to imitate the manners of this people against whom God had shown such severity Yea in this was Joshua a type of Christ who doth tread Satan under the feet of his people Rom. 16.20 in and through whom we are more then conquerours Rom. 8.37 yea even over those principalities and powers whom having spoyled he made a shew of them openly triumphing over them Col. 2.15 Vers 26. And afterwards Joshua smote them and slew them and hanged them on five trees See the note upon chap. 8.29 Vers 28. And that day Joshua took Makkedah c. The same day wherein the sunne stood still for whilst some of his souldiers were pursuing the broken troops of their enemies he with the chief strength of his armie had encamped about Makkedah vers 21. And all the people returned to the camp to Joshua at Makkedah in peace and therefore if withall we consider what a terrour they might be stricken with by the report of those that fled into their cities and told them of his vanquishing of the five kings I see not why it may not be thought that it was surprised that very day Vers 31. And Joshua passed from Libnah and all Israel with him unto Lachish c. Whose king was one of the five that came up against Gibeon vers 5. Vers 32. And the Lord delivered Lachish into the hand of Israel which took it on the second day To wit the second day after he had besieged it Vers 34. And from Lachish Joshua passed unto Eglon c. Whose king was also one of the five that came against Gibeon vers 5. Vers 35. And they took it on that day That is on the day they showed themselves first before it Vers 37. And they took it and smote it with the edge of the sword and the king thereof and all the cities thereof c. This Hebron doubtlesse was one of their chiefest cities as appears by the mention that is here made of other cities that were under the jurisdiction of this city and taken together with it The King of this citie was also one of the five that came up against Gibeon as we may see vers 5. so that he was slain and hanged at Makkedah with the other vers 23 26. either therefore his death is here onely again repeated in this relation of the sacking of this city or else upon the tidings of the death of their King they chose another who was also now slain with the rest of the people How this city is said afterwards to have been taken by Caleb see in the note upon chap. 15.13 14. Vers 38. And Joshua returned and all Israel with him to Debir and fought against it Concerning this also see the note upon chap. 15.14 Vers 40. He left none remaining but utterly destroyed all that breathed as the Lord God of Israel commanded Many thousands of men women and children were doubtlesse slain in destroying all these cities and the countrey there about lest therefore it should be thought an act of crueltie and inhumanity thus without pitty to shed the bloud of this people the just warrant that he had from Gods command is here expressed to wit that he did in all this as the Lord God of Israel commanded CHAP. XI Vers 1. ANd it came to passe when Jabin king of Hazor had heard those things that he sent to Jobab king of Madon and to the king of Shimron c. Called Shimron-meron chap. 12.10 Very observable was the providence of God in that which is here related to wit that he did not suffer all the kings of the Canaanites at once to joyn their forces together and set upon the Israelites but some at one time and some at another which the Lord doubtlesse did out of his fatherly indulgence towards his people and the tender respect he had to their weaknesse Had these kings here mentioned joyned with the other five whom the Israelites had before vanquished the Israelites must needs be stricken with great terrour and fear And therefore the Lord was pleased so to infatuate and stupifie these that they were quiet and moved not till their neighbours were destroyed by which means the Israelites were heartned with the conquest of the first ere the other set upon them and they had leisure to refresh themselves in their camp at Gilgal ere they were called forth to go upon another service Vers 2. And to the kings that were on the North of the mountains and of the plains south of Cinneroth c. That is the plains that lay southward of the countrey called Cinneroth and Deut. 3.17 Chinnereth afterward Gennesareth of which see the note upon Numb 34.10 Vers 3. And to the Hivite under Hermon in the land of Mizpeh It is thought by some that the Hivites here mentioned to whom the king of Hazor sent that he might draw them into this confederacy against Israel are described by the place of their habitation the Hivite under Hermon in the land of Mizpeh purposely to distinguish them from the Gibeonites who were also Hivites that we might not think that they were now sollicited to break the league which they had made with the Israelites Vers 6. Be not afraid because of them for to morrow about this time will I deliver them up all slain before Israel It may be that Joshua was at this time somewhat the more distressed not onely because of the great number of the enemie who were as the sand of the sea-shore for multitude vers 5. but also because the greatest strength of their armie consisted in horse and chariots of which in the battels
why they had done it they could have nothing to say for themselves Vers 3. But they shall be as thorns in your sides See the note Numb 31.55 Vers 5. And they called the name of that place Bochim and they sacrificed there unto the Lord. Though by divine dispensation or at least Gods conniving at it the faithfull servants of God did sometimes sacrifice in other places then the Tabernacle for so did Samuel at Mizpeh 1. Sam. 7.6 and Gideon in Ophrah Judg. 6.24 yet there is no necessity that can force us to say it was so here For this Bochim might be in Shiloh or near about it where the Tabernacle was as is noted above vers 1. Vers 6. And when Joshua had let the people go the children of Israel went c. In the following part of this chapter is laid down in generall the summe of the whole book to wit Israels idolatrie and Gods dealing with them both in punishing them and delivering them again But the death of Joshua and the Elders which had seen the works of the Lord made way to this defection of Israel and therefore the story first begins with that and tells us how Joshua dismissed them from the camp where they had as yet continued together and sent them every tribe to their own portion which by lot in the late division of the land God had given them Vers 9. And they buried him in the border of his inheritance in Timnath-heres Josh 24.30 it is called Timnath-serah Vers 10. And there arose another generation after them which knew not the Lord nor yet the works which he had done for Israel We need not inquire whether there were none now alive that knew the works of the Lord for there might be some that did as doubtlesse there were some likewise that did not fall away with the rest to the worship of idols and yet it might be said that there arose another generation that knew not the Lord c. namely because the greatest number was of that generation that had not seen the works of the Lord to wit those works which he did in Egypt yea many of them not those works which he did at their entrance into Canaan the dividing of Jordan c. and these they were that knew not the Lord that is effectually as the other generation had done who by the sight of Gods wondrous works were brought truly to fear the Lord. Vers 11. And the children of Israel did evill in the sight of the Lord and served Baalim That is the severall gods of the nations whom they called Baalim For Baal signifieth a Lord hence were those names so frequent amongst the great men of Carthage of Hannibal and Asdrubal and many others whereupon they called God by way of excellency Baal that is the Lord and when they came by degrees to fall to idolatry every man of renown that after his death was worshiped as a god was called Baal and by some of those eastern nations Bell Esa 46.1 Bell boweth down Nebo stoopeth yea and the severall planets which by the Chaldean Astrologers were said to rule in their severall houses in heaven were called Baalim that is Lords or rulers and so all the severall gods of the Chaldeans Syrians and Canaanites yea and severall idols and images of these gods were called Baalim Vers 13. And they forsook the Lord and served Baalim and Ashtaroth The goddesse of the Sidonians 1. Kings 11.5 And Solomon went after Ashtaroth the goddesse of the Sidonians 2. Kings 23.13 And the high places that were before Jerusalem which were on the right hand of the mount of corruption which Solomon the king of Israel had builded for Ashtaroth the abomination of the Sidonians and of the Philistines 1. Sam. 31.10 And they put his armour in the house of Ashtaroth yet it seems as Baalim was the common name of all their gods so was Ashtaroth the common name of all their goddesses Vers 10. And he delivered them into the hand of the spoilers that spoiled them he sold them into the hand of their enemies round about c. That is not onely suffered the enemies to enter upon the land carry away their goods whereby as with a gentler rod he did at first chastise them but at last he gave their persons also into the hands of those that made warre with them to be their bondslaves as a man should sell his child to be a servant or slave so did the Lord passe away the right which he had in them and put them under the power of the enemie who also sold them away here and there when they pleased Psal 44.12 Thou sellest thy people for nought and dost not increase thy wealth by their price Vers 16. Neverthelesse God raised up judges that delivered them c. That is God stirred up men to undertake the avenging of them upon their enemies and to govern them according to the Laws of God and advanced them above others with the gifts of his Spirit that they might be fit for those great imployments Vers 17. And yet they would not hearken unto their Judges but they went a whoring after other gods c. That is for a while they hearkned unto them but not constantly within a while after they returned unto their evil wayes as it is more fully expressed vers 18 19. As for this phrase of going a whoring after other gods it is used frequently in the Scripture to imply mens unlawfull and base joyning of their souls to idols that were formerly entred into a covenant with God and therefore should have kept themselves solely to him as a wife to her husband and the rather doubtlesse is the blind mad and unreasonable zeal of idolaters compared to the violent and incorrigible lusts of whoremongers because as they that are once inflamed with those lusts are as men bewitched no counsell or perswasion doth any good upon them they care not what they spend what pains they take into what inconveniences they cast themselves so they may satisfie their lusts so it is with idolaters so bewitched they are that there is no disswading them no charge toil or danger can make them give over this abominable sinne Vers 18. For it repented the Lord because of their groanings c. See the note Gen. 6.6 Vers 19. And they returned and corrupted themselves more then their fathers Before it was said vers 19. that they returned quickly out of the way which their fathers walked in which was meant of that generation which was immediately after those that in the dayes of Joshua and the godly Elders after him continued constant in the true Religion but this is now spoken of the children of those that in the following generation did apostatize from the true worship of God these their children though for a time during the life of their Judges they made a show of repentance and forsaking their idolatry yet when their Judges were dead they soon returned again
to the wicked wayes of their idolatrous fathers yea and did worse then they indeed as relapses in regard of sicknesse bring men usually into a more dangerous condition then they were in before so it is with relapses to idolatrie a Church and people that have been reformed and fall back to idolatry are usually farre worse and more grossely superstitious then they were before Vers 22. That through them I may prove Israel whether they will keep the way of the Lord c. These words may be understood two severall wayes for first they may have reference to that clause in the latter end of the foregoing verse where there is mention made of Joshua his leaving the Canaanites unexpelled the nations which Joshua left when he died and then the meaning must be that the nations were not wholly driven out in Joshua's time but were left for the tryall of Israel to wit to see whether they would be drawn away by their idolatries or no And secondly they may have reference to all that which is said in the two foregoing verses Because this people have transgressed my covenant c. I also will not henceforth drive out any from before them of the nations which Joshua left when he died That through them I may prove Israel whether they will keep the way of the Lord c. and then the meaning must be that God for the sinne of the Israelites resolved not to cast out any more of the Canaanites that remained in the land that they might continually oppresse and vex the Israelites and so thereby he might prove them namely whether by these afflictions they would be brought to repent and turn to the Lord and so again to walk in his wayes And indeed both these may be well here comprehended CHAP. III. Vers 2. ONely that the generation of the children of Israel might know to teach them warre c. Two reasons were given in the latter end of the foregoing chapter why the Lord did not wholly cast out the Canaanites out of the land in the dayes of Joshua and here now a third is added Some conceive indeed the meaning of this clause to be this that by leaving the Canaanites amongst them God would now let this wicked generation know to their cost what warre is their fathers by the extraordinary help which the Lord afforded them did soon vanquish their enemies and knew not the misery that warre usually brings with it but this their degenerate posterity being now forsaken of God should know to their sorrow what warre is But according to our translation I conceive the meaning of the words to be rather this that God left these inhabitants of the land unexpelled that the future generations might hereby be made carefull to train up their people in martiall discipline that so they might be the better able to perform what God had enjoyned them in not suffering any of the Canaanites to remain in the the land And this it is I conceive that in these words the holy Ghost doth chiefly aim at not so much their teaching the people the skill of the warre as their intention therein to wit that they might obey the Lords command in driving out the remainder of this people Vers 3. Namely five Lords of the Philistines c. Here the nations are reckoned that were not cast out of Canaan and the first mentioned are the five Lords of the Philistines to wit the Lords of Ashdod Gaza Askelon Gath and Ekron indeed three of these cities were at first taken by the men of Judah after the death of Joshua to wit Gaza Askelon and Ekron but it seems the Philistines soon recovered them again See chap. 1.18 Vers 5. And the children of Israel dwelt amongst the Canaanites c. from the eleventh verse of the foregoing chapter unto this place we have had a summary description of the state of Israel in the dayes of the Judges and here now the Authour of this story enters upon the particular story of Othniel the first of the Judges telling us in the first place what their sinnes were that brought them into that bondage out of which Othniel delivered them Vers 7. And served Baalim and the groves That is the idols which they set up and worshipped in the groves Vers 8. And he sold them into the hand of Cushan-rishathaim king of Mesopotamia See the note chap. 2.14 And the children of Israel served Cushan-rishathaim eight years It seems to me evident that for some years after the death of Joshua the people continued constant in the worship of the true God chap. 2.7 And the people served the Lord all the dayes of Joshua and all the dayes of the Elders that out-lived Joshua c. and doubtlesse some few years it was after they fell to idolatry ere God sold them into the hand of this king of Mesopotamia and therefore how long after the death of Joshua these eight years began of Israels bondage under the king of Mesopotamia we cannot say Vers 9. And when the children of Israel cryed unto the Lord the Lord raised up a deliverer c. The word in the Hebrew signifieth a saviour but thereby is meant one that delivered them from the bondage they were in and this was Othniel who was the sonne of Calebs brother and withall his sonne in law as being married to Achsah his daughter chap. 1.13 for that noble exploit of his in taking Debir and this was the honour of the children of Judah that the first judge after Joshua was of their tribe the Lord therein making good that prophecy of Jacob Gen. 49.8 Judah thou art he whom thy Brethren shall praise thine hand shall be in the neck of thine enemies thy fathers children shall bow down before thee Many hold that Othniel became Judge of Israel immediately after the death of Joshua but me thinks it is clear in this place that it was not till towards the end of the eight years of Israels bondage under Cushan-rishathaim king of Mesopotamia for it is said that then the children of Israel cryed unto the Lord and thereupon God raised up Othniel to be a deliverer that is God did then by a speciall instinct of his Spirit stirre him up to make warre against this tyrant for the deliverance of his people and furnished him with all necessary gifts and graces of his Spirit both for the vanquishing of the enemie and for the government of the people which it seems upon this occasion he took upon him But yet if Othniel took Debir and thereupon married Calebs daughter whilst Joshua was yet living as many Expositours hold he did hereby we may probably gather that it was not many years after Joshuas death ere the Israelites were thus oppressed by this king and so thereupon Othniel was raised up of God to be their Judge Vers 10. And the Spirit of the Lord came upon him That is God by his Spirit did poure forth upon him an extraordinary measure of all gifts requisite
morning doth shine most brightly and gloriously and that too as Solomon saith Prov. 4.18 more and more unto a perfect day so let them that love the Lord become prosperous glorious and renowned and let their prosperity grow and encrease daily Because the power and strength of the sunnes light and heat is not so much seen or felt when it is covered with clouds it is said to go forth in his might and indeed the expression here used is much like that 2. Sam. 23.4 He shall be as the light of the morning when the sunne â—iseth even a morning without clouds And the land had rest fourty years That is unto fourty years counting them from Ehuds death See chap. 3.11 CHAP. VI. Vers 1. ANd the children of Israel did evill in the sight of the Lord and the Lord delivered them into the hand of Midian seven years By the evill which the children of Israel did is principally meant their fearing and worshiping the gods of the Amorites vers 10. And I said unto you I am the Lord your God fear not the gods of the Amorites in whose land you dwell but ye have not obeyed my voice but yet when the Lord undertook to punish them for this whether it were because they had not proceeded so farre herein as in former times or for some other reason known onely to the Lord evident it is that he laid not his hand upon them so heavily now as he had done formerly both because the misery that God brought upon them lasted but seven years and also because we reade not that these Midianites did bring the Israelites into bondage as other their oppressours had done but onely made inroads every year into the land and so robbed and pillaged their countrey whence it may be it is as some have observed that it is not said here according to the expression elsewhere used the Lord sold them into the hand of Midian but that the Lord delivered them into the hand of Midian What it was at this time that moved the Midianites to invade the land of Israel we need not enquire The Israelites indeed in the latter dayes of Moses had made warre with the Midianites and destroyed multitudes of them of which see the note Numb 31.17 and it may be that the Midianites pretended now the taking revenge upon the Israelites for that but however the Midianites though the posterity of Abraham were alwayes deadly enemies to the Israelites and besides when the Lord means to punish a people for their sinnes he can bring against them what nation he pleaseth Vers 2. And because of the Midianites the children of Israel made them dens which are in the mountains and caves and strong holds That is many of those dens and caves and strong holds which are in the land of Canaan the Israelites made at this time to wit to hide themselves and their estates therein from the Midianites the poorer sort the dens and the caves and the other the strong holds and forts and thus at first they onely thought to shelter themselves by these outward means and did not seek to make God their hiding place but all in vain and therefore at length they saw their folly herein and then as it is said vers 6. They cryed unto the Lord. Vers 3. And so it was when Israel had sowen that the Midianites came and the Amalekites and the children of the East That is and other the children of the East to wit of Arabia that lay eastward of Canaan Even the Midianites were of these eastern nations for they passed over Jordan that was on the east side of Canaan when they invaded the land and therefore when Gideon had overcome them he sent to the inhabitants of mount Ephraim chap. 7.24.25 to stop them from returning over Jordan but they were aided it seems by other of these eastern nations that bordered upon them as the Ishmaelites mentioned chap. 8.24 For they had golden earings because they were Ishmaelites and some others Now it is noted that these nations came up every year into the land of Canaan when Israel had sowen because the end of their coming was to eat up with their cattell the green corn that so they might impoverish and samish the Israelites For the most of these eastern people dwelt not in cities and towns but in tents onely which they used to remove from one place to another carrying their cattell along with them whence is that of the Prophet Esa 13.20 It shall never be inhabited neither shall it be dwelt in from one generation to another neither shall the Arabian pitch tent there neither shall the shepherds make their fold there and so it was it seems with the Midianites and therefore every spring when the Israelites had sowen they came up with their tents and cattell that they might eat up all the encrease of the land and therefore partly are they compared to grassehoppers or locusts vers 5. they came up with their cattell and their tents as grassehoppers for multitude c. Vers 4. And they encamped against them and destroyed the encrease of the earth till thou come unto Gaza c. Gaza lay on the coast of the midland western sea and so they entered on the east and went quite through the land even as farre as Gaza that lay on the Western coasts destroying all as they went so that they left no sustenance for Israel that is none in a manner they took from many of the Israelites all their sustenance and impoverished all by taking away the greatest part of that they had Vers 8. The Lord sent a Prophet unto the children of Israel c. This was to prepare them for the deliverance he intended them by Gideon by calling them to repentance and amendment of life Vers 10. I am the Lord your God fear not the gods of the Amorites c. That is worship not the Gods of the Amorites because religious worship is alwayes accompanied with the fear and reverence of that God whom men worship therefore fear is often put for the whole worship that is to be yielded to God Vers 11. And there came an Angel of the Lord and sat under an oke c. This Angel was the sonne of God who is therefore called Jehovah vers 24. And Gideon built an altar there unto the Lord and called it Jehovah-Shalom but not desiring to seem to Gideon any other then some Prophet sent unto him from the Lord he sat down as a man wearied with travell and desirous to rest himself and therefore as a traveller he had a staff in his hand too vers 21. Then the Angel of the Lord put forth the end of the staffe that was in his hand and that under an oke that was in Ophrah that pertained unto Joash the Abi-ezrite that is who was of the posterity of Abiezer Josh 17.2 and consequently of the tribe of Manasseh as vers 15. And he said unto him Wherewith shall I save Israel
reared and sacrifices offered thereon which was doubtlesse to teach them that there was no way to obtain the pardon of their sinne and the removall of their present judgement but by faith in that propitiatory sacrifice which their promised Messiah was to offer up for them but why was this altar appointed to be reared in the threshing floore of Araunah the Jebusite I answer first to intimate the end of this sacrifice to wit that it was to stay the plague that it might go no further there it was that the Angel appeared in a visible shape with a drawn sword 1. Chron. 21.15 The Angel of the Lord stood by the threshing floore of Ornan the Jebusite thither therefore David was sent to rear up an altar and to offer sacrifices secondly because of Davids fear the Lord having a gracious respect herein to the sad condition of his poor servant which we find expressed 1. Chron. 21.29.30 The tabernacle of the Lord which Moses made in the wildernesse and the altar of tht burnt offerings were at that season in the high places at Gibeon But David could not go before it to enquire of God for he was afraid because of the sword of the Angel of the Lord that is he durst not give over interceding there to go unto Gibeon for fear of the slaughter that might be made in the interim by the sword of the Angel amongst the inhabitants of Jerusalem or else he was so weakened with the terrour of seeing the Angel with a drawn sword that he was not able to go thither and when he could not go to Gibeon what place was then sitter to reare an altar in then that where the Angel appeared with a drawn sword thirdly to signifie the calling of the Gentiles for Araunah being of the stock of the Jebusites though doubtlesse at present a proselite that is one that was converted to the faith of Israel the Lords appointing David to rear an altar in his threshingâ—floore did notably shadow forth that the day should come when God would dwell amongst the Gentiles and be worshipped by them and fourthly because God had determined in this very place to have the Temple built as is evident 2. Chron. 3.1 Then Solomon began to build the house of the Lord in Jerusalem in mount Moriah where the Lord appeared unto David his father in the place that David had prepared in the threshing floore of Ornan the Jebusite and so the Lord would have this place consecrated as it were and endeared to the people by the sacrifice that procured so great a blessing for them as was the staying of this raging pestilence Vers 22. Behold here be oxen for burnt sacrifices and threshing instruments and other instruments of the oxen for wood In 1. Chron. 21.23 there is added that he offered him also his wheat for a meat-offering Lo I will give thee the oxen also for burnt-offerings and the threshing instruments for wood and the wheat for the meat-offering I give it all partly because of the terrour he was stricken into by seeing the Angel with the drawn sword for as it is noted before from 1. Chron. 21.20 both he and his sonnes had seen the Angel and hid themselves and partly because he was told that the altar and sacrifices intended were for the removing of that heavy judgement that lay now upon the people in stead of selling he proffered to give unto David not the threshing floore onely but the oxen also the threshing instruments wheat and all not caring how much he gave for so good a use Vers 23. All these things did Araunah as a king give unto the king The most Expositours do hereupon inferre that this Araunah had been king of the Jebusites and embracing the faith of Israel was content to live as a private man and to let David reigne as king in Jerusalem and indeed in the Hebrew it is All these things did Araunah a king give unto the king but this ground methinks is not sufficient to warrant this conceit rather I conceive this expression is used by way of extolling the bounty of Araunah that he did herein as it were match David the king in bounty carried himself more like a king then a private subject in this his princely bounty Vers 24. And the king said unto Araunah Nay but I will surely buy it of thee at a price c. Some conceive that David would needs give the full price for these things because he would not take away that which was anothers to give unto God as knowing well that sometimes a kings request is in effect a command that subjects do often give what they would not part with but that they dare not but give it but because David might well see that Araunah offered these thing freely it is better said by others that this was from the ingenuity of David because he was not willing to serve God cost-free So David bought the threshing-floore and the oxen for fifty shekels of silver 1. Chron. 11.25 It is said that David gave to Ornan for the place six hundred shekels of gold by weight which seeming difference is thus reconciled to wit that he bought the thresning-floore and the oxen as here for fifty shekels of silver but for the whole place and the ground with the houses where afterward the Temple was built he gave six hundred shekels of gold Vers 25. So the Lord was intreated for the land and the plague was stayed from Israel And this the Lord testified by sending fire from heaven to consume the sacrifices as is expressed 1. Chron. 21.26 and he answered him from heaven by fire upon the altar which must be meant onely of burning the burnt offerings for the sacrifices of peace offerings were not burnt upon the altar but were to be eaten as a holy feast so that it seems the burnt-offerings were first offered on the altar which were miraculously consumed by fire from heaven and then afterwards the peace-offerings were offered upon the same altar ANNOTATIONS Upon the first book of KINGS Otherwise called The third book of the KINGS CHAP. I. NOw king David was old and stricken in years and they covered him c. The scope of these two following books is to declare the history of the Commonwealth of Israel when it was divided into two several kingdomes under the command of the severall kings of Judah and Israel and therefore it is that they are called The books of the Kings The history of Saul and David were related in the two foregoing books of Samuel because they reigned over the whole people of Israel united in one body Onely Solomons reigne is here described and the death of David as making way thereto because in his reigne we are to see the first cause of that following schisme and rending of the kingdome of Israel into two severall kingdomes to wit that of Judah and that of Samaria By whom these books were written we cannot say that they were written by the
and others that were of Davids guard and in their courses attended upon him Vers 11. Wherefore Nathan spake unto Bathsheba the mother of Solomon saying By Nathan the Lord had made known to David his will concerning Solomons succeeding him in the throne 1. Chr. 22.8 9. 2. Sam. 7.13 and therefore Nathan knowing this which Adonijah had done to be against the will and purpose of the Lord and against that which David had appointed was the forwarder to stirre and oppose himself against it and to that end he went presently to Bathsheba before she though the mother of Solomon had heard any thing of that which Adonijah had done and acquainting her with what he had heard and that by way of enquiry to startle her the more Hast thou not heard that Adonijah the sonne of Haggith doth reigne he sets her on work to go to the king about it as knowing that in regard of her affection to her sonne none would be more zealous in the businesse then she and that in regard of Davids great affection to her none was more like to prevail with him onely for her encouragement he addes those words And David our Lord knows it not thereby intimating that she need not fear but David when he came to know what was done would soon take a course to suppresse Adonijah Vers 12. Let me I pray thee give thee counsel that thou mayest save thine own life c. To make Bathsheba the more willing to hearken to him Nathan here tells her how deeply the businesse concerned her and that because if Adonijah prevailed she might be sure that he would never let Solomon her sonne live that was his rivall for the crown nor her neither whose hatred he would alwayes fear because of the wrong he had done her Vers 18. Adonijah reigneth and now my Lord the king thou knowest it not This last clause Bathsheba addes to let the king know that she did not tell him of Adonijahs reigning as blaming him for breaking his promise for she was fully assured that he knew nothing of it but onely to make known the insufferable insolency of Adonijah who durst attempt such a thing without his privity and that David might in time take some course to suppresse him Vers 20 And thou my Lord O king the eyes of all Israel are upon thee c. That David might not fear lest he should not be able to oppose the faction of Adonijah Bathsheba seeks to assure him that the people were generally enclined to yield to that which he should determine herein and did wait to see which of his sonnes he would appoint to sit in the throne after him or rather that he should appear for Solomon and make good what he had formerly declared concerning him in a publick assembly of the Princes and Elders of the people Vers 21. I and my sonne Solomon shall be counted offenders That is I and my â—onne shall be charged for endeavouring to have gotten the kingdome from Adonijah to whom of right it did belong and so for that shall suffer as offenders Vers 22. While she yet talked with the king Nathan the Prophet also came in And so Bathsheba went out for though that be not expressed here yet it is evidently implyed vers 28. where it is said that when Nathan had spoken his mind David commanded that Bathsheba should be called in again Vers 24. My Lord O king hast thou said Adonijah shall reigne after me c. This he demands onely to intimate that he verily believed that what Adonijah had done he had done without his allowance first because David was not wont to resolve any thing in such weighty affairs without consulting with him and secondly because he himself had brought that message to him from God concerning Solomons succeeding him in the throne Vers 26 And thy servant Solomon hath he not called Thus she calls her sonne by way of endearing him to David to wit by intimating that he was willing to obey his father in all things and sought not to wrest the kingdome away before he was dead as Adonijah did Vers 28. And she came into the kings presence and stood before the king And so Nathan went out again as is also clearly implyed vers 32. where it is said that when David had spoken what he had to say to Bathsheba he gave order that Nathan should be called in again Vers 29. As the Lord liveth that hath redeemed my soul out of all distresse c. In renewing his oath to Bathsheba David mentions the Lords delivering him out of all distresse as an engagement whereby he was bound to be carefull of doing what in Gods presence he had sworn he would do Vers 31. Let my lord king David live for ever This may be meant thus Long mayest thou live here and for ever in the world to come but because this was an ordinary form of speech which they used to Princes in those times not onely amongst the Israelites but also amongst other nations as we may see Neh. 2.3 where Nehemiah spake thus to Artaxerxes Let the king live for ever and Dan. 2.4 Then spake the Chaldeans to the king in Syriack O king live for ever and so in many other places of that Prophecy therefore many hold with good probability that the meaning of this phrase of speech was onely to imply that they desired the long life of their king and could be glad if it might be so that they might never loose him and this too Bathsheba might at present say the rather to imply that she desired not her sonne Solomon should be presently king but rather that king David might live to enjoy it himself many and many years but onely that after his decease her sonne might then succeed him in the throne Vers 33. Take with you the servants of your lord That is my life-guard to wit the Cherethites and Pelethites vers 38. and this David appointed partly for their better safeguard and partly by way of honouring Solomon as their new anointed king And cause Solomon my sonne to ride upon mine own mule and bring him down to Gihon A river on the west or southwest of Jerusalem which Hezekiah brought streight down to the west side of the citie of David 2. Chron. 32.30 and it is thought to be the same that is elsewhere called Siloe Thither David would have Solomon go to be anointed either because thence he might afterward enter the citie with the more pomp and solemnity or else because it was not farre from En-rogel where Adonijah and his confederates were met and so it served the better for their astonishment when they should heare the noise made at Solomons anointing or else that all men might perceive that David had now before his death appointed him to be anointed king in opposition to Adonijah who had exalted himself to be king over Israel Vers 38. And the Cherethites and the Pelethites c. See the note 2. Sam. 8.18 Vers
the kingdome of the ten tribes as well as those of Judah and Benjamin the advice which he took with his counsel 2. Chron. 25.17 Then Amaziah king of Judah took counsel and advise and sent to Joash the sonne of Jehoahaz the sonne of Jehu saying Come let us see one another in the face seems to imply that they debated amongst them these just grounds which he had to make warre against the king of Israel and most likely it is that these things were objected by him in this challenge that he sent but because he sent this message in an insolent manner as one that did rather desire to decide the businesse by the sword then to have it otherwise composed and to try the strength and courage of the king of Israel in a pitched battel therefore is this onely expressed that he challenged him to meet him in the field and give him battel face to face for that is the meaning of these words Come let us look one another in the face Vers 9. The thistle that was in Lebanon sent to the cedar that was in Lebanon c. Thus Joash answered Amaziah by a parable and the drift of it was to put Amaziah in mind how vain a thing it was for them that are comparatively weak and of little strength easily overborn and troden down to entertain proud and aspiring thoughts concerning themselves as if they were above the reach of danger and he makes the thistles pride in this parable to be the desiring of the cedars daughter for his sonnes wife therein to couch secretly an argument from the lesse to the greater if it were too much for the thistle to offer affinitie with the cedar much more then to make warre against the cedar which he would have Amaziah know was just his case because he looked upon Amaziah as a poore weak and contemptible king in comparison of himself though proud and quarrelsome he compares him to a thistle the basest of all shrubs though full of prickles and himself who had ten of the tribes of Israel under his command whereas the other had but two to a cedar the most noble of all trees onely he compares Amaziah to a thistle in Lebanon as well as himself to a cedar in Lebanon because Amaziah was a king as well as he again from the foolish pride in the thistle in sending such a message he implies how farre greater the pride and folly of Amaziah was in sending such a challenge to him and last of all by shewing what became of the thistle There passed by a wild beast that was in Lebanon and trode down the thistle he gives Amaziah to understand what his end would be if he persevered in his resolution to make warre against him to wit that his forces would easily crush and ruine him and indeed the miseries that would befall him are well compared to the treading down of a wild beast because warre bellum quasi bellua doth usually destroy and tread down all before it and souldiers as men void of all reason and carried on merely with fury and brutish passions are wont without all consideration in a rude and brutish manner to beat and trample down all where they come and therefore is the time of warre called a day of trouble and treading down Isa 22.5 Vers 11. But Amaziah would not heare To wit because God would have him punished for his idolatry whereunto he was then newly fallen upon his victory against the Edomites 2. Chron. 25.20 But Amaziah would not heare for it came of God that he might deliver them into the hand of their enemies because they sought after the Gods of Edom. Therefore Jehoash king of Israel went up c. That is he stay not till the enemie brake in and spoiled his countrey but entred the kingdome of Judah and so encountred with him in Beth-shemesh which belonged to Judah which is added because there was another Beth-shemesh in the tribe of Naphtali Josh 19.38 Vers 13. And Jehoash king of Israel took Amaziah c. And thus in this Amaziah the sonne of Joash God did yet further revenge the death of Zachariah the sonne of Jehoiada who was most inhumanely and ungratefully murthered in his fathers dayes according to that which he said at his death the Lord look upon it and require it and withall Amaziah himself was severely punished for his Apostacy to idolatry upon his victory over the Edomites And brake down the wall of Jerusalem from the gate of Ephraim unto the corner gate foure hundred cubits Some conceive that this part of the wall was broken down that the inhabitants might be rendred hereby the more fearfull to attempt any thing against the kingdome of Israel the strength of the citie being so farre impaired but such a breach that might be so easily made up again could be no great curb to them others say that it was done at Joash his command that at that breach he might enter the citie in his chariot carrying the king before him as in triumph but why should foure hundred cubits of the wall be beaten down that he might enter with his chariot more probable therefore it is that the citie at first standing out against him he battered down that part of the wall by the north gate which was towards Ephraim and therefore called the gate of Ephraim and so took the citie by force Vers 14. And he took all the gold and silver c. and hostages and returned to Samaria These hostages he took for assurance of their performing the conditions he had imposed upon them but having Jerusalem in possession and their king his prisoner why did he not seize upon the kingdome and joyn the twelve tribes again under his government I answer that which lately had befallen Athaliah shewed plainly how constantly affected the people stood to the house of David neither could he tell what forces the people abroad in the countrey might presently raise against him no marvell therefore though he chose rather to go away with a certain spoil then to hazard all by aiming at the crown of Judah upon such weak and uncertain terms Vers 16. And Jehoash slept with his fathers See the note chap. 13.13 It seems he out-lived not long that sacrilegious act of his in robbing the Temple of Jerusalem Vers 17. And Amaziah the sonne of Joash king of Judah lived after the death of Jehoash sonne of Jehoahaz king of Israel fifteen years To wit un-unto the fifteenth yeare of Jeroboam the sonne of Joash king of Israel See the note verse 2. Vers 19. Now they made a conspiracy against him in Jerusalem c. Ascribing all the miseries that had befallen their citie and kingdome to him who had provoked the king of Israel to invade their land whereupon Jerusalem was taken and pillaged c. they were enraged against him and so conspired together to take away his life which though he discovered and fled to Lachish yet they pursued him thither and there
against Josiah but all suffered not to prevail with him 2. Chron. 35.21 22. which makes it most probable that he did it not so much out of a fear of suffering so great an army to enter his countrey as because he thought himself bound in faith and honour to hinder him in his enterprise against the Babylonians to whom he was obliged either by covenant made at the enlargement of Manasseh or by gift of such part as he held in the kingdome of the ten tribes but the successe was that Pharoah slew Josiah he slew him at Megiddo when he had seen him that is at the first encounter when he had fought with him according to that phrase chap. 14.8 Come let us look one another in the face of which see the note there and thus God punished the wickednesse of the people by taking their good king from them Vers 30. And his servants carried him in a chariot dead from Megiddo c. They took him out of the chariot wherein he was wounded and put him in his second chariot and so went presently to Jerusalem with him but being mortally wounded he dyed by the way hence it is said here that they carried him dead from Megiddo and yet in 2. Chron. 35.29 that they brought him to Jerusalem and he died and was buried c. what great mourning there was for his death we may see 2. Chron. 35.24 And Jeremiah lamented for Josiah and all the singing men and singing women spake of Josiah in their lamentations unto this day and made them an ordinance in Israel and behold they are written in the Lamentations whence is that Zach. 12.11 In that day shall there be great mourning in Jerusalem as the mourning of Hadadrimmon in the valley of Megiddo And the people of the land took Jehoahaz the sonne of Josiah and anointed him c. We read of foure sonnes that Josiah had 1. Chron. 3.15 Johanan Joakim Zedekiah and Shallum of Johanan we find no where else any mention either Jehoahaz must therefore be the same that is called there Johanan and Shallum Jer. 22.11 and then it were no wonder though the people made him king being the first born or else rather we must hold that happely Johanan the first born dyed before his father and so was never king and that this Jehoahaz was the same that is called Shallum 1. Chron. 3.15 and was anointed king by the people though he was not the eldest of Josiahs sonnes of which see the note vers 36. either perhaps because he was best affected to the king of Babel or because he was most warlike and valiant and the most likely therefore to defend them against Necho king of Egypt Vers 32. And he did that which was evil in the sight of the Lord c. He presently set up again the idolatry which his father Josiah had suppressed and most grievously oppressed the people perhaps the faithfull that disliked this alteration and in regard of this he is compared to a young lion that devoured men Ezekiel 19.2 3 4. Vers 33. And Pharaoh Necho put him in bands at Riblath c. Pharaoh Necho returning with victorie from Charchemish where he had vanquished the Babylonian was willing to revenge the opposition that was made against him at his going forth by Josiah and his people who sought to stop him in his passage through Judea and so making use of the dissention betwixt Jehoahaz the sonne of Josiah by his wife Hamutall and Eliakim the sonne of Josiah by his wife Zebudah who being the elder of which see the note vers 36. is probably thought to have stormed that his younger brother should get the kingdome from him he soon got Jehoahaz or Shallum into his power and the rather to testifie that the kingdome was now at his disposing he deposed him giving away his kingdome to Eliakim his elder brother to whom of right it did belong onely imposing a tribute upon him and the people and so carried away Jehoahaz or Shallum prisoner into Egypt where he died according to the prophecy of Jeremiah Jer. 22.10 11. Thus saith the Lord touching Shallum the sonne of Josiah king of Judah which reigned instead of Josiah his father which went forth out of this place He shall not return thither any more Vers 36. Jehoiakim was twenty and five years old when he began to reigne Hereby it is gathered that Eliakim called by Pharaoh Jehoiakim was the elder brother because Jehoahaz when he was made king by the people three moneths before this was but twenty three years old indeed they that hold that Jehoahaz was the elder brother as being the same that is called Johanan the first born 1. Chro. 3.15 they say that the beginning of Jehoiakims reigne is accounted from the death of Jehoahaz in Egypt because till he was dead he governed but as a viceroy in stead of his brother but because he was by Pharaoh made absolute king more probable it is that he was the elder brother Vers 37. And he did that which was evil in the sight of the Lord c. As being an idolatour and a cruell oppressour of the people the rather happely in revenge because they had formerly preferred his younger brother before him which is largely expressed Jer. 22.13 19. and Ezek. 19.5 6 7. but herein was his impiety chiefly discovered because when the prophets denounced judgements against him and his people for their evil wayes he would not endure it but persecuted them for it one remarkable instance whereof which happened in the beginning of his reigne we have Jer. 26.20.23 There was also a man that prophecyed in the name of the Lord Vrijah the sonne of Shemaiah of Kiriath-jearim who prophecyed against this city and against this land according to all the words of Jeremiah And they fet forth Vrijah out of Egypt and brought him unto Jehoiakim the king who slew him with the sword and cast his dead body into the graves of the common people CHAP. XXIV Vers 1. IN his dayes Nebuchadnezzar king of Babylon came up c. About three years it is evident that Jehoiakim did peaceably enjoy the throne of Judah whereon Pharaoh Necho king of Egypt had set him for it was the third yeare of Jehoiakim ere the Babylonians came up against him Dan. 1.1 In the third yeare of Jehoiakim king of Judah came Nebuchadnezzar king of Babylon c. and the better to prevent all changes and to settle the kingdome in his line according to the accustomed policie practised by his forefathers in the second yeare of his reigne he made his sonne Jehoiachin or Jeconiah king with him when the boy was but eight years old 2. Chron. 36.9 of which see the note vers 8. but after he had three years peaceably enjoyed his kingdome paying tribute to the king of Egypt in his fourth yeare Jeremiah prophecied that Nebuchadnezzar king of Babylon should invade the land and that both they and all the neighbouring nations about them should become
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
severall courses for the severall services of the Temple and so by their turnes they attended in their severall places the work of Gods house Vers 23. So they and their children had the over sight of the gates of the house of the Lord namely the house of the Tabernacle by wards Some at one gate and some at an other Vers 25. And their brethren which were in their villages were to come after seven dayes from time to time with them That is the brethren of the foure chief porters mentioned vers 17. served by turns and every week one company went out and another company came in Vers 31. And Mattithiah one of the Levites who was the first born of Shallum the Korahite had the set office over the things that were made in the pans That is to look to the provision of flowre and such things as were kept in the treasuries and store-chambers requisite for these uses and to deliver them at times convenient to the priests by whom they were made ready and offered to the Lord. Vers 33. And these are the singers chief of the fathers of the Levites who remaining in the chambers were free That is the Levites they were also the singers in the Temple who were freed from all other imployments because they were continually imployed in that work Vers 35. And in Gibeon dwelt the father of Gibeon c. The stock of Saul is here again repeated to make way to the story of the kings which is begun with the death of Saul in the following chapter Vers 37. And Gedor and Ahio and Zechariah Called Zacher chap. 8.31 Vers 39. And Ner begat Kish and Kish begat Saul c. See the note chap. 8.33 CHAP. X. Vers 2. ANd the Philistines slew Jonathan c. See the note 1. Sam. 31.2 in which chapter many other passages of this chapter are explained Vers 6. So Saul died and his three sonnes and all his house died together That is all his servants and attendants that accompanied him in this warre 1. Sam. 31. 6. Vers 10. And they put his armour in the house of their gods c. That is in the house of Ashtaroth See 1. Sam. 31.10 Vers 12. And buried their bones under the oak c. Having first burnt their bodies See 1. Sam. 31.12 13. Vers 13. So Saul died for his transgression which he committed against the Lord even against the word of the Lord c. To wit both in not staying Samuels coming as he was appointed seven dayes when he warred against the Philistines and also in sparing Agag and the best of the spoil contrary to the Lords command in his warre against Amalek Vers 14. And enquired not of the Lord. See 1. Sam. 28.6 CHAP. XI Vers 1. THen all Israel gathered themselves to David unto Hebron c. To wit Ishbosheth being slain when David had already reigned seven years in Hebron for betwixt the death of Saul and this anointing of David by all the tribes of Israel many things are recorded in the foure first chapters of the second of Samuel which are here omitted now what needs explanation in these three first verses see in the notes upon 2. Sam. 5 1 2 3. Vers 4. And David and all Israel went to Jerusalem c. To wit to take the strong hold of Zion a part of Jerusalem which was still in the Jebusites possession see 2. Sam. 5.6 Vers 5. And the inhabitants of Jebus said to David Thou shalt not come hither Adding withall by way of derision except thou take away the blind and the lame of which see 2. Sam. 5.6 Vers 6. So Joab the sonne of Zeruiah went first up and was chief Joab was before one of Davids chief captains 2. Sam. 3.22 23. but not the Generall over all his forces or if he were it was not over all the forces of Israel but onely over the forces of Judah for till now the other tribes had not taken them for their king that honour was now conferred upon him for this service of his in taking the fort of Zion Vers 8. And he built the city round about even from Millo round about c. See 2. Sam. 5.9 Vers 10. These also are the chief of the mighty men whom David had c See 2. Sam. 23.8 Vers 11. Jashobeam an Hachmonite the chief of the captains he lift up his spear against three hundred c. Called also Adino the Eznite and the Tachmonite 2. Sam. 23.8 9. Vers 12. And after him was Eleazar the sonne of Dodo the Ahohite who was one of the three mighties c. The second of the first three see 2. Sam. 23.9 the third was Shammah 2. Sam. 23.11 whose name is not here expressed concerning whom and the brave exploit here mentioned of this Eleazar and Shammah see 2. Sam. 23.11 Eleazar when he had done slaying them was not able to take his hand from his sword Vers 15. Now three of the thirty captains went down to the rock to David c. See 2 Sam. 23.13 Vers 17. And David longed and said Oh that one would give me drink of the water of the well of Beth-lehem c. See the notes concerning this passage 2. Sâ—â— 23.15 16. Vees 19. These things did these three mightiest That is Davids three chief worthies yet some conceive that it is meant of the second three whereof Abishai was the chief 1. Because the words immediately following vers 20. And Abishai the brother of Joab he was chief of the three c. seem to have respect to that which went before 2. Because this is onely expressed thus 2. Sam. 13.17 These things did these three mighty men whence they inferre that they are here called the mightiest onely with respect to the thirty of whom or in regard of whom they were the mightiest not that they were the three chief of his worthies but the first exposition I conceive most probable see 2. Sam. 23.13 Vers 20. And Abishai the brother of Joab he was cheif of the three See 2. Sam. 23.18 Vers 22. Benaiah the sonne of Jehoiada the sonne of a valiant man of Kabzeel c. See 2. Sam. 23.20 Also he went down and slew a lion in a pit in a snowie day This may be added to intimate how the lion came to be shut up in a pit to wit the pits mouth being covered with snow as he was going over it he fell into it Vers 24. These things did Benaiah the sonne of Jehoiada and had the name among the three mightie See 2. Sam. 23.22 Vers 27. Shammoth the Harorite 2. Sam. 23.25 he is called Shammah the Harodite So also are many other of the following names much different from those in Samuel as may be observed by comparing both places together Vers 34. The sonnes of Hashem the Gizonite Jonathan the sonne of Shage the Hararite And Shammah the other sonne of Hashem or Jashen as is expressed 2. Sam. 23.32 33. though here omitted Vers 41. Uriah the Hittite Zabad the
in the utmost north-end of Canaan whence the length of the land is ordinarily described to be from the entrance of Hamath to the river of Egypt 1. Kings 8.65 See Num. 13.22 and Cinnereth was a city in the eastern parts whence the lake so often mentioned in Scripture was called the lake of Genezereth Vers 38. Nineteen cities with their villages For some of them mentioned before in drawing the border of their lot stood happely in the portion of the bordering tribes Vers 40. And the seventh lot came out for the tribe of the children of Dan. Though this tribes lot was not wholly taken out of that which was given to Judah as Simeons was yet that a part of it was is manifest by some of the cities mentioned here that chap. 15. are numbered amongst those that were at first in Judahs portion it was compassed with the sea and the borders of the other tribes formerly described and so the borders of this tribe are here omitted Vers 41. And the coast of their inheritance was Zorah and Eshtaol c. In this Zorah Samson was born Judges 13.2 and between Zorah and Eshtaol he was buried Vers 43. And Elon and Timnathah c. Whence Samson took a wife Judges 14.1 Vers 47. Therefore the children of Dan went up to fight against Leshem c. Or Laish The story we have Judges 18. This then happened after Joshuas death but here it is mentioned lest it should seem strange how the Danites came to inhabite the north parts of the land when their lot fell to them in the south parts even close by Judahs portion the reason was because being not able to drive out the Philistines out of their land they were streightned for room so went out and took Laish a city that was in Naphtalies lot though then in the Zidonians possession and transplanted a Colony thither calling it Dan from their father Dan the sonne of Jacob it stood almost in the furthest north part of the land Judges 20.1 The congregation was gathered together as one wan from Dan to Beersheba Vers 50. According to the word of the Lord they gave him the citie he asked even Timnath-serah in mount Ephraim c. To wit the word of the Lord which he spake to Moses not onely concerning Caleb but concerning Joshua for why indeed should he be left out see Iosh 14.7 to wit that he should chuse a peculiar portion to himself where he would yet it may be meant also of some direction given him by Eleazar the priest upon his inquiry of God for him However herein first was the modesty of Ioshua remarkable that he was content to stay till all the tribes had their portion ere there was any motion made of that which by way of speciall Prerogative was to be conferred upon him secondly That he was content to receive what God had promised him as by way of gift from the people he asked and they gave him the city he asked thirdly That whereas he might have chosen the fairest and goodliest city in all their tribes he chose his seat in a mountainous countrey nothing so pleasant and delightfull as many other places were yea and it seems a city that was ruinated so that he was fain to build it ere he dwelt in it for so it follows in the next words and he built the city and dwelt therein CHAP. XX. Vers 2. APpoint out for you cities of refuge c. Concerning these cities of refuge see the notes Numb 35.6 and 24 c. Vers 6. And he shall dwell in that city untill he stand before the congregation for judgement and untill the death of the high priest c. That is untill he be fetched thence to the place where the fact was done that it may be there tryed whether it were done wittingly or unwittingly so long he was to abide there however or untill the death of the high Priest if it were found that he did it unwittingly for then he was to be sent back to the city of refuge and to be kept there till the high priest dyed Concerning the mysticall reason of the man-slayers staying in the city of refuge till the death of the high priest see the note upon Num. 35.25 But to this some also do adde a literall reason to wit that hereby was implyed how hainous a fault it was to shed the bloud of a man and how displeasing to God in that the man that was but unwittingly defiled with the shedding of bloud must be thus shut up lest he should happen to come into the sight of him who did as it were represent Gods person amongst them to wit the high priest nor could be suffered to stirre from thence till he was dead Vers 8. And on the other side Jordan by Jericho eastward they assigned Bezer c. That is they confirmed and ratified these to be cities of refuge without Jordan which Moses himself had formerly chosen and set apart for that use See Deut. 4.41 42 43. CHAP. XXI Vers 1. THen came near the heads of the fathers of the Levites unto Eleazar the priest c. It was doubtles immediately after they had made an end of dividing the land that the Levites came thus to Eleazer and the rest of the Commissioners to receive from them the cities which God had appointed to be set apart for their dwelling For first it is not probable that there was any delay which might move the Levites to challenge their right and secondly it is as improbable that the Israelites did first settle themselves in these cities and then were afterwards put out to give way to the Levites Vers 2. The Lord commanded by the hand of Moses to give us cities to dwell in c. See the notes upon Numb 35.2 c. Vers 4. And the lot came out for the familie of the Kohathites God had expressed the number of cities that were to be given them to wit fourty eight Numb 35.7 So all the cities which ye shall give to the Levites shall be fourty and eight cities he had also given them directions to take these cities out of each tribe some according as their proportion was greater or lesser and therefore the Commissioners for the dividing of the land made choice no doubt of these cities as in their wisdome they found them most convenient for the Levites and for the people and then having divided the cities they had chosen into foure parts one for the priests a second for the Levites of Kohaths familie a third for the Gershonites and a fourth for the Merarites then was it at last decided in which of the tribes the priests should be placed and so of the rest or at least of those cities which were judged convenient they took the number agreed upon by lot See vers 11. And the children of Aaron the priest which were of the Levites had by lot out of the tribe of Judah c. Thus by Gods speciall providence the
lesse heed to the drawing out of his dagger but especially no doubt because whilst the king was sitting he could not so certainly give him such a sure and deadly wound with one stroke as he desired to do and he hoped that at the mention of a message from God either out of astonishment or in reverence to God from whom the message was brought he would not fail to arise out of his seat as indeed it proved And he arose saith the Text out of his seat So far did those blind superstitious heathens reverence the very name of God that though Eglon was a king and withall a grosse unweildy man yet hearing of a message from God he arose out of his seat Vers 21. And Ehud put forth his left hand and took the dagger c. Ehud was extraordinarily called of God to do this vers 15. When the children of Israel cryed unto the Lord the Lord raised them up a deliverer Ehud the sonne of Gera a man left-handed Nor is this therefore any warrant for the assassination of Princes though tyrants and oppressours of the people Vers 22. And the dirt came out It is rendred in the margine of our bibles It came out at the fundament thereby meaning that he struck with such strength that the dagger that went in at his belly came out behind at his fundament but because the dagger was but of a cubit length vers 16. and the king was such a fat grosse man I rather think that it is better translated as it is in our text that the dirt came out meaning his excrements for though this be usuall with men that die any violent death yet I conceive it is noted here to the reproch of this tyrant who by the just judgement of God was now left tumbling in his own dung that had so many years oppressed the people of God Vers 23. Then Ehud went forth through the porch This his going out the way that he came is expressed to note the composednesse of his spirit after this that he had done as one that knew well that he had done nothing but what was pleasing to God that having done nothing but what God had called him to do God would secure and shield him in his way he went quietly through the kings guard and other servants not discovering in his countenance the least disquiet or perplexitie of mind And shut the doores of the parlour upon him and locked them That is he pulled too the doore and locked it to wit either by clapping too the doore as spring-locks use to shut or with the key which he might carry away with him for that which is said vers 25. may be meant of another key which the kings servants might have in their keeping and this he did that whilst his servants waited long for the opening the doore he might have the more time to escape away before they came to know their master was slain as we see it fell out vers 26. And Ehud escaped while they tarried and passed beyond the quarries and escaped unto Seirath Vers 24. They said Surely he covereth his feet in his summer chamber Or he doth his easement as it is in the margine the long garments which the Hebrews wore loose about them when they sunck down with their bodies to the ground for that purpose covered their feet and hence is this phrase surely he covereth his feet and again 1. Sam. 24.3 And he came to the sheep-cotes by the way where was a cave and Saul went in to cover his feet Yet there is another exposition of this phrase Surely he covereth his feet in his summer chamber that is surely he hath laid himself down to sleep in his summer chamber and many reasons move me to approve of this rather then the former though the whole current of Expositours take the former to be unquestionably the meaning of the words For first it is most probable that the kings summer chamber was a place where he used sometimes in the day-time to lay himself down to rest a while secondly there was more reason why his servants should wait long for the opening of his doors as it is said they did vers 25. even till they were ashamed out of an opinion that he was laid to sleep in his summer chamber then out of opinion that he was all that while easing himself thirdly the reason given why it should be said of him that in easing himself he covereth his feet to wit because in doing that as they sunk down with their bodies their long garments covered their feet seems farre more forced then that which is given why those that are laid down to sleep in the day time should be said to cover their feet to wit because they used to cast some covering over their feet when they laid themselves down to sleep and went not into a bed whence it is said of Ruth when she went to lie down by Boaz as he lay sleeping at the end of his heap of corn Ruth 3.7 that she uncovered his feet and laid her down and fourthly because where the same phrase is used in speaking of Sauls going into a cave where David and his men were 1. Sam. 24.3 Saul went in to cover his feet it may best of all be understood that Saul went in to lie down and sleep there for a while because it is hard to say how David should there cut off the skirt of his robe and not be perceived if he had not been asleep Vers 25. And they tarried till they were ashamed That is till they were ashamed they had tarried so long or that they were so perplexed that they knew not what to think or say or do Vers 30. And the land had rest fourscore years That is to the end of fourscore years to wit from the death of Othniel See the note above verse 11. Vers 31. And after him as Shamgar the sonne of Anath which slew of the Philistines six hundred men with an ox-goad That is say some Expositours with ox-goads for conceiving it improbable that one man with an ox-goad should slay so many hundred Philistines they hold the meaning of this clause to be onely this that the Philistines making some in road into the land of the Israelites Shamgar did on a sudden raise the countrey thereabouts that they having no other arms did with their ox-goads set upon the Philistines slew six hundred of them but because it is not probable that the Israelites that bordered upon the Philistines should be thus unprovided of arms nor is it any more incredible that Shamgar should make such a havock amongst the Philistines with an ox-goad then that Sampson should do the like with the jawbone of an asse therefore I rather think that as the letter of text runnes Shamgar by the wondrous help of God did alone perform this admirable exploit It is not expressed whether Shamgar judged Israel or no yet because it is said And after him was
of the Church and people of God and that she preferred their welfare before any thing that concerned her self CHAP. V. Vers 1. THen sang Deborah and Barak the sonne of Abinoam c. Deborah is first named here because she was a prophetesse and as upon this ground it is probably thought the composer of this song and in every respect the chief in this businesse as we see in the former chapter yet with her Barak is joyned too who as he was the chief Commander in the victory gotten so he was also one of the prime in singing Gods praises and he being of the tribe of Naphtali we have in this sweet song one instance of the accomplishment of that prophecy of Jacob concerning the tribe of Naphtali though it were not intended of this onely to wit that this tribe should give goodly words Gen. 49.21 Naphtali is a hind let loose he giveth goodly words Vers 2. Praise ye the Lord for the avenging of Israel when the people willingly offered themselves Principally hereby are meant those of the tribe of Zebulun and Naphtali of whom Baraks army did chiefly consist though such of the other tribes as did put too their helping hand are not excluded and these are said to have offered themselves willingly because they did readily yield to follow Barak when he called them together though he had no authority to constrain them to take up arms God working their hearts thereto to whom therefore the praise is principally given Praise ye the Lord for the avenging of Israel when the people willingly offered themselves Vers 3. Heare O ye kings give eare O ye princes c. Deborah undertaking in this song to ascribe to the Lord the glory of that victory which she and Barak had gotten over Sisera to shew what a glorious work God had therein done for his people in the first place in a poeticall strain she calls upon kings and princes to hearken to her Heare O ye kings give eare O ye princes thereby onely to imply that in the ecstasie of her joy she could be glad if all the kings and princes of the earth could heare what she had now to say concerning this great work which God had done for his Israel and she addresseth her speech particularly to kings and princes First because they are most ready to ascribe to themselves the glory which is due to the Lord onely and secondly because they are wont in their pride to oppresse others and to think they may do whatsoever they please and therefore she desired they might know what God had done to Jabin and Sisera and so beware of provoking God by oppressing others as these had done Vers 4. Lord when thou wentest out of Seir when thou marchest out of the field of Edom the earth trembled c. The most of Expositours understand this to be a poeticall expression of the terrours werewith the neighbouring nations were affrighted when the Lord carried the Israelites from the borders of Edom towards the land of Canaan to wit that there was then a trembling on every side so that not men onely but even the heavens and mountains and hills seemed to tremble and melt away and that even as Sinai trembled and shook at the Lords coming down upon it when the Law was given for to that end they conceive the melting or shaking of Sinai is mentioned vers 5. The mountains melted from before the Lord even that Sinai before the Lord God of Israel to wit by way of similitude so when the Lord in a pillar of fire marched before the Israelites against the Amorites the neighbouring nations were terribly amazed the Lord casting such a fear upon them as if the earth had trembled and great storms and tempests intermixt with thunder and lightnings had been showred down from the clouds yea as if the mountains had melted c. according to that Deut. 2.24 25. Rise ye up take your journey and passe over the river Arnon c. This day will I begin to put the dread of thee and the fear of thee upon the nations that are under the whole heavens who shall hear report of thee and shall tremble and be in anguish because of thee But I rather conceive that it is to be understood of those thunders lightnings earthquakes tempests and such other terrible expressions of Gods majestie wherein he manifested himself unto his people at the giving of the Law for then he is also said to come from Seir Deut. 33.2 And he said The Lord came down from Sinai and rose up from Seir unto them he shined forth from mount Paran and he came with ten thousand of saints from his right hand went a fiery Law for them and the shaking of Sinai we see is expressely mentioned vers 5. The mountains melted from before the Lord even that Sinai before the Lord God of Israel as it is also Psal 68.7 8. O God when thou wentest forth before thy people when thou didst march through the wildernesse Selah The earth shook the heavens also dropped at the presence of God even Sinai it self was moved at the presence of God the God of Israel and though there be no mention of the clouds dropping water at the giving of the Law yet there is of thunders and lightnings which are usually accompanied with violent showers But why should Deborah mention this here I answer first because Gods entring into covenant with them is the ground of all that he doth for his people and secondly because she would the better expresse how terrible God had been now to their adversaries by comparing the terrours of this day with those when the Law was given on mount Sinai and to intimate that God continued to do the same things still for his people that he had done for them from their first coming out of Egypt Vers 6. In the dayes of Shamgar the sonne of Anath in the dayes of Jael the high-wayes were unoccupied c. That is even from the death of Ehud whom Shamgar succeeded though he was a worthy champion and did miraculously avenge the Israelites upon the Philistines unto this present time wherein Jael lived though she were a woman of an heroicall spirit and one that grieved to see the poore people of God so miserably oppressed as was evident by that which she had now done for them the land was held in miserable desolation the people not daring to travell in the high-wayes nor to dwell in the villages but onely in the walled cities whither they all fled to secure themselves till God was pleased by me a poore woman to set on foot this work of their deliverance Vers 8. They chose new gods then was warre in the gates That is then was there warre in every city the Lord letting loose the neighbouring nations to make warre against the severall cities of Israel because they were corrupted with their idolatry Because a great part of the strength of their cities was in their gates therefore
were a people that jeoparded their lives unto the death in the high places of the field That is in mount Tabor whither Barak was sent to fight with Sisera chap. 4.6 Go and draw toward mount Tabor and take with thee ten thousand men of the children of Naphtali and where though they saw how great a disproportion there was betwixt their forces and the strength of the enemy yet they were content to hazard their lives in this cause of God and his people how desperate soever their attempts might seem in the eye of reason Vers 19. The kings came and fought then fought the kings of Canaan in Taanach by the waters of Megiddo That is Jabin and his confederate kings who came to help Jabin against the Israelites either in their own persons or by their forces and this is here expressed to note the base faithlessenesse of those tribes that were not so forward to aid their brethren as the heathens were to help one another and yet they were many of them of different religions and served severall gods Nor need it seem strange that these kings are said to have fought against the Israelites in Taanach by the waters of Megiddo whereas before chap. 4.6 7. the story seemed to imply that the battell was fought about mount Tabor and the river Kishon which is also confirmed Psal 83.9 Do unto them as to the Midianites as to Sisera as to Jabin at the brook of Kishon for to this I answer first that Taanach and Megiddo were not farre from mount Tabor and the river Kishon for though Taanach and Megiddo belonged to the half tribe of Manasseh within Jordan chap. 1.37 Neither did Manasseh drive out the inhabitants of Bethshean and her towns and Taanach and her towns nor the inhabitants of Megiddo and her towns yet they stood within the compasse of Issachars portion and that bordered upon Zebulun where mount Tabor was Josh 17.11 And Manasseh had in Issachar and in Asher Bethshean and her towns and the inhabitants of Taanach and her towns and the inhabitants of Megiddo and her towns And secondly that it may well be that the Canaanites being put to the worst about mount Tabor where they did first pitch battell they might retire or fly to Taanach and there making a stand might renew the battell again and so were there wholly discomfited They took no gain of money The meaning of this clause may be that these Canaanites came for the love of the cause and not for gain and so proffered to serve freely without pay as thirsting for bloud more then money or at least resolving to pay themselves out of the riches of the Israelites and that withall it proved truer then they were aware of because that in stead of gaining any thing they lost all Vers 20. They fought from heaven the starres in their courses fought against Sisera It seems and so Josephus reports this battell that there was some terrible extraordinary storm of thunder hail and rain which being by the ordinary course of nature from the influence of the starres they as Gods host Deut. 17.3 are here said from their severall places and courses like souldiers that observed both rank and file to have fought against Sisera and that from heaven as souldiers that have gotten the advantage of the ground Vers 21. The river Kishon swept them away that ancient river the river Kishon That is that river so famous of old the river Kishon and it may be said to have swept them away either because in their flight they attempted to get over the river and so were drowned and carried away by the stream or else because through the inundation of the river caused by the storm that God sent at that time their dead carcases that lay on the land about the river were by the sweeping floud carried away O my soul thou hast troden down strength That is O Deborah thou hast troden down strength to wit the strength of the enemie for the Hebrews do usually put the soul for the whole man and happely she might also have respect herein to the successe of her prayers Vers 22. Then were the horse hoofs broken by the means of the pransings of their mighty ones The drift of this clause may be either to set forth the mighty strength of the enemie in regard of the goodly troops of horses which they had horses that were so lusty and full of mettle and courage that they even brake their hoofs sometimes with their pa wings and pransings that so the greater glory might redound unto God who had made them victorious over so potent an enemy or else to set forth the violence of their flight when they were routed by the Israelites which was such that they brake their very hoofs with running Vers 23. Curse ye Meroz said the angel of the Lord curse ye bitterly the inhabitants thereof c. This Meroz is probably thought to have been some citie or town near the place where the battel was fought the inhabitants whereof might have been many wayes helpfull to the Israelites in the battel which they fought with Sisera Jabins Generall and that therefore whereas the other tribes that sent no aid to Barak are onely reproved there is a curse yea a bitter curse pronounced against these and that by warrant of an expresse command which Deborah had received from an Angel who had it seems amongst other things revealed this unto her either before or immediately after the battell Curse ye Meroz said the Angel of the Lord curse â—e bitterly the inhabitants thereof And because they might be ready to alledge that there was no hope that the Israelites should prevail against such a mighty Prince and for them to have risen up against him without hope of prevailing would have been onely to provoke him to their utter ruine to take away this excuse from them this is expressely mentioned as the reason why this curse is denounced against them because they came not to help the Lord to help the Lord against the mighty The more mighty their adversary was the more need had their brethren of their help and to hide themselves from their brethren because they were so puissant argued manifest distrust of Gods assistance How this curse here denounced against this people fell upon them we reade not but that it was not without effect even this affords some probable ground of conjecture that of this Meroz we find not after this the least mention in any story of succeeding times Vers 24. Blessed above women shall Jael the wife of Heber the Kenite be c. That is she shall be highly extolled and applauded and many blessings shall be wished to her Vers 25. She brought forth butter in a lordly-dish That is cream in a goodly great bowl suitable to his greatnesse and dignity Vers 31. But let them that love him be as the sunne when he goeth forth in his might That is as the sunne when it riseth in a clear
therefore he must suffer for it yea the father must deliver his own sonne to death this they demanded peremptorily and nothing else would serve their turn wherein we see how God tryed the faith of Gideon in this first act of his obedience to Gods command Vers 31. And Joash said unto all that stood against him Will ye plead for Baal c. It seems that Joash had hitherto himself been a worshiper of Baal either therefore God did now extraordinarily change his mind and move him thus to plead against Baal or else Gideon had acquainted his father with the vision he had seen and so wonne him to approve of his fact and to desire the suppressing of that idol-worship which formerly himself had practised or else being a man indifferent for matters of Religion he sayes this to save his sonne not being very zealous for his idol-god as pretending it a wrong to plead for Baal as if he could not plead for himself Vers 32. Therefore on that day he called him Jerubbaal saying Let Baal plead against him c. As it were in memorie of this fact and to testifie his resolution to defend him in it For Jerubbaal is by interpretation Let Baal plead for himself In 2. Sam. 11.21 he is called Jerubbesheth Vers 33. Then all the Midianites and the Amalekites and the children of the East were gathered together and went over and pitched in the valley of Jezreel That is they came over Jordan for they came out of the east and pitched in the valley of Jezreel which was in the tribe of Manasseh Josh 17.16 And the children of Joseph said The hill is not enough for us and all the Canaanites that dwell in the land of the valley have chariots of iron both they which are of Bethshean and her towns and they who are of the valley of Jezreel and borders upon Issachar Josh 19.18 and not farre therefore from Ophrah where Gideon was there was another Jezreel in the tribe of Judah Josh 15.56 But the city which gave the name to this valley was in the tribe of Manasseh where the kings of Israel had a stately pallace 1. Kings 21.1 And it came to passe after these things that Naboth the Jezreelite had a vineyard which was in Jezreel hard by the pallace of Ahab king of Samaria Vers 34. But the Spirit of the Lord came upon Gideon That is God by his Spirit did work upon him in an unusuall manner by stirring up in him a zealous desire to go against the Midianites and furnished him with all gifts requisite for the service he had called him to and because happely his carriage of himself in the businesse was such that every one might plainly see that it was a Spirit above that of mans that carried him on in this work therefore is it that in the Hebrew the word is clothed But the Spirit of the Lord clothed Gideon And he blew a trumpet and Abiezer was gathered after him That is his own family the Abiezrites who now saw their folly in opposing him in Baals behalf or if not so were at least in their necessity glad to cleave to him Vers 35. And he sent messengers throughout all Manasseh c. That is both those within and those without Jordan And he sent messengers unto Asher and unto Zebulun and unto Naphtali and they came up to meet them The meaning is that he sent messengers to all the neighbouring tribes except Ephraim which occasioned that quarrell related afterwards in the eight chapter and so from all these tribes there came many in to Gideon for that is the meaning of the last clause And they came up to meet them that is from these tribes there came many to meet and to joyn themselves with those forces he had already gathered Vers 37. Behold I will put a fleece of wooll on the floore c. See the former note vers 13. No doubt Gideon had respect in these two following signes which he desired onely to be assured of Gods will concerning the event of his fighting with the Midianites and happely thereby to encourage his followers and souldiers whom he gathered together yet herein also we have a sweet resemblance of Gods dealing with the Jews first and afterward with the Gentiles the doctrine of salvation and spirit of grace are often in the Scripture compared to a dew distilling down from heaven Deut. 32.2 My doctrine shall drop as the rain my speech shall distill as the dew as the small rain upon the tender herb and as the showers upon the grasse Hos 14.5 I will be as the dew unto Israel he shall grow as the lillie and cast forth his roots as Lebanon A long time the Jews were filled with this dew whilst all the nations of the earth besides were dry and barren Psal 147.19 20. He sheweth his word unto Jacob his Statutes and judgements unto Israel He hath not dealt so with any nation and as for his judgements they have not known them But now since Christs coming this fleece the people of the Jews are become dry whilst all nations of the earth about them are continually watered with this dew of grace Psal 107.33 34 25. He turneth rivers into a wildernesse and the water springs into dry ground A fruitfull land into barrennesse for the wickednesse of them that dwell therein He turneth the wildernesse into a standing water and dry ground into water springs Esa 35.6 7. Then shall the lame man leap as an hart and the tongue of the dumbe sing for in the wildernesse shall waters break out and streams in the desert Esa 43.19 20. Behold I will do a new thing now it shall spring forth Shall ye not know it I will even make a way in the wildernesse and rivers in the desert The beasts of the field shall honour me the Dragons and the Owls because I give waters in the wildernesse and rivers in the desert to give drink to my peopleâ— my chosen CHAP. VII Vers 1. THen Jerubbaal who is Gideon and all the people that were with him rose up early and pitched beside the well of Harod Which signifieth fear probable it is therefore that it was so called from the fear of those cowardly Israelites which here forsook their Captain and brethren Vers 2. The people that are with thee are too many for me to give the Midianites into their hands lest Israel vaunt themselves c. The whole army that Gideon had gathered when they were all together was but two and thirty thousand and the Midianites on the other side were at least a hundred thirty and five thousand for there were an hundred and twenty thousand of them slain in the first overthrow and the remainder that were left with Zebah and Zalmunna were fifteen thousand chap. 8.10 So that the Midianites were above foure times so many as the Israelites when Gideon had his whole army together Now considering first this great disproportion that was already betwixt the forces of
to it as to an idol or holy relique to fall down before it and worship it or happely they did at length make use of it as a most holy vestment in the service of Baal hovvever some vvay they abused it idolatrously and are therefore said to have gone a vvhoring after it Concerning vvhich phrase see the note chap. 2.17 and therefore too it is said in the follovving vvords that it became a snare unto Gideon and to his house that is it insnared his posterity by degrees dravving them to do that vvhich vvas most displeasing to God and at last plunging them deeper it became the utter ruine of his vvhole house Vers 28. And the countrey was in quietnesse fourty years in the dayes of Gideon That is unto fourty years to wit from the death of the former Judge or the beginning of the Midianitish oppression unto the death of Gideon See chap. 3.11 Vers 31. And his concubine that was in Shechem she also bare him a sonne whose name he called Abimelech These words his concubine that was in Shechem seems to imply that there she was bred and lived and that there amongst her friends she chose to live even after Gideon had taken her to be his concubine that is his wife though in an inferiour degree as having been before his maidservant chap. 9.18 and that happely because Gideon was wont to come up frequently to Shechem about matters of judgement as Expositours conceive Now of this concubine it is said that she bare him a sonne whose name he called Abimelech Abimelech signifieth my father is a king or a kingly father and it was the usuall title of the Philistine kings a fatall name it was discovering some proud and ambitious thoughts in his mother who it is likely moved her husband upon some other fair pretence to give him this name Vers 33. And made Baal-berith their God That is the Lord of the covenant CHAP. IX Vers 1. ANd Abimelech the sonne of Jerubbaal went to Shechem unto his mothers brethren c. To wit his uncles by his mothers side After Gideons death the children of Israel turned again and went a whoring after Baalim as it is said before chap. 8.33 and therefore as in former times the Lord still punished their idolatry and apostacy from him by some of the neighboring nations that invaded their land and sorely afflicted them so now he punished them by the tyranny of one of their own people even by Abimelech the sonne of their late Judge Gideon by a concubine which he kept in Shechem who upon his fathers death resolved immediatly to attempt the taking to himself that regall power which the people had lately offered to settle upon his father and his posterity successively but that he rejected it chap. 8.22 23. To make way thereto he went presently to Shechem and there as it is here said he began to tamper first with his uncles his mothers brethren and the rest of her kindred and imployed them as his instruments who happely were of good rank and esteem in Shechem to see if they could draw all the inhabitants of that city to aid him in this his project not doubting but that if he could effect this he should be able well enough to accomplish the rest of his plot And thus by the misery which this sonne of a concubine brought both upon his fathers house and the whole kingdome we may see that God did even in those times testifie his displeasure against their having severall wives and concubines though he did not openly by his prophets contest with them about it Vers 2. Whether is better for you either that all the sonnes of Jerubbaal which are threescore and ten persons reigne over you or that one reigne over you These are the words which Abimelech put into the mouthes of his mothers kindred whereby they were to perswade the men of Shechem to make him king Wherein first he takes it for granted that though his father had in modesty refused the kingdome yet it was fitting that now according to their proffer they should settle it upon his posterity and secondly he labours to perswade them that his brethren had a plot upon the kingdome to divide it amongst them and therefore willed them to consider as pretending the publick good when he aimed onely at his own ambitious ends whether they might not do better to do what in them lay to settle him alone in the kingdome then to suffer themselves to be under the command of all Gideons sonnes especially considering there were so many of them as there were Indeed we find not that any of Gideons sonnes had the least thought of any such thing yea Jotham in that parable of the fruit-trees refusing the soveraignty over the trees which follows in this chapter did plainly enough imply that both himself and his brethren were content with the condition wherein they lived and desired not to reigne as kings but whether this were so or no it was all one to Abimelech measuring the mind of others by his own he might be jealous that they intended this however if the possessing of the people with this conceit might further his project that was all he cared for onely as slanderers are wont to do he would not flatly and in downright terms say they had a plot upon the kingdome but contents himself cunningly and closely to intimate so much Whether saith he is better for you either that all the sonnes of Jerubbaal which are threescore and ten persons reigne over you or that one reigne over you Remember also that I am your bone and your flesh That is of the same citie and family for doubtlesse those that planted themselves in the same city were ordinarily not onely of the same tribe but more nearly allyed together and this Abimelech must needs intend in these words I am your bone c. though elsewhere indeed the more generall relation of being Israelites is the onely ground of this speech 2. Sam. â— 1 Then came all the tribes of Israel to David unto Hebron and spake saying Behold we are thy bone and thy flesh and thus he intimates what an honour and what an advantage many wayes it might be to them to have a king so nearly allyed to them Vers 4. And they gave him threescore and ten pieces of silver out of the house of Baalberith c. Considering that this money was given Abimelech that he might be inabled to suppresse his brethren the other sonnes of Gideon it may well be that there was some superstition in their telling out to him just so many pieces of silver as there were of his brethren to wit threescore and ten But however observable it is that the money which they had given to their idol-god became the very first fewell as I may say for the kindling of that fire in the land wherewith the Lord intended in his judgement to punish the idolatry and other sinnes of this people and that because
Samson was followed on afterwards in the dayes of Eli Samuel and Saul for they never were after this in bondage to the Philistines till at length they were perfectly subdued by David Vers 6. A man of God came unto me and his countenance was like the countenance of an Angel of God very terrible That is his countenance was very venerable and full of reverend Majesty and such as wrought a kind of astonishment and fear in me Vers 7. For the child shall be a Nazarite to God from the womb to the day of his death Others that took upon them the vow of a Nazarite were onely such for a time namely so long as they had vowed to consecrate themselves unto the Lord in this strict way of singular holinesse which was therefore called the dayes of their separation see the notes Num. 6.3 4 5. But now Samson was in an extraordinary way separate to be a Nazarite to wit by the appointment and command of God and not by his own voluntary vow and therefore he was to be a Nazarite all his life from the womb to the day of his death and herein was Samson above other Nazarites a type of Christ who was from his first conception perfectly sanctified Luke 2.35 That holy thing which shall be born of thee saith the Angel to the virgin Mary shall be called the sonne of God and so continued all his dayes holy harmlesse undefiled and separate from sinners Heb. 7.26 and that to the end he might be the saviour of Gods people for the better manifestation whereof it was that God by his providence did so order it that he was though upon another occasion called a Nazarene Matht 2.23 And he came and dwelt in a city called Nazareth that it might be fulfilled which was spoken by the Prophets He shall be called a Nazarene Vers 10. And the woman made haste and ran and shewed her husband c. Knowing how earnestly her husband had prayed unto the Lord that he would again send that man of God to them that had at first brought her the tidings of her conception no sooner did she now see him again but as taking this to be an answer of his prayer and therefore not doubting but he would stay till she came back again and withall longing to make glad the heart of her husband she made haste and ran as the text saith to tell her husband of it Vers 16. Though thou detain me yet I will not eat of thy bread and if thou wilt offer a burnt-offering thou must offer it unto the Lord. Manoah had said in the foregoing verse I pray thee let us detain thee untill we shall have made ready a kid for thee now because those words may be meant especially as they are in the originall either his preparing a kid merely for him to eat or else for preparing a kid for a sacrifice to wit of a peace-offering for with such sacrifices they used to feast their friends after they had offered the fat unto the Lord accordingly the Angel of the Lord answers Manoah in these words for first he absolutely refuseth to eat of any provision that he should make ready for him Though thou detain me I will not eat of thy bread and this he saith not because Angels in those assumed bodies wherein they appear to men cannot eat for we see the contrary expressely affirmed concerning the Angels that appeared to Abraham when as yet they would not be known to be any other but men Gen. 18.8 He took butter and milk and the calf which he had distressed and set it before them and they did eat but because he now desired to lead on Manoah by degrees to apprehend him to be more then a man which as yet Manoah had not conceived and then secondly he addes and if thou wilt offer a burnt offering thou must offer it to the Lord wherein he intimates to Manoah that he vvould not have him think of providing a sacrifice that he might eat of it yet if he had a mind to offer a burnt offering he should approve of that onely he then gives him vvarning to take heed of having any other thought then to offer it to the Lord Jehovah onely As concerning the reason vvhy he gives him that expresse caveat that he should be sure that he did not think of offering his burnt offering to any but the Lord I conceive it to be onely because many of the Israelites did at this time vvorship the idol-gods of the heathens and therefore the Angel took this occasion to bid him to beware of that Many Expositours indeed conceive that the Angel that novv appeared to Manoah being a created Angel spake this purposely to beat off Manoah from thinking to offer any sacrifice to him and others that hold it was the Sonne of God that novv appeared to him understand these words as if he had said If you think of offering me a burnt offering you must offer it to me as the true God not as to a created angel but first because there is nothing said before whereby it may be gathered that Manoah intended to offer a sacrifice to the Angel and secondly because it is manifest that as yet he took him to be a man as himself was some prophet sent unto him from God as it follows in the next words Manoah knew not that he was an angel of the Lord I see not why we should think that the angel spake these words with respect to himself but rather to give him warning of the idolatrie that was then too rise in the land Vers 17. What is thy name that when thy sayings come to passe we may do thee honour That is that we may make report to others concerning this thy foretelling future things and so both we and they may esteem and honour thee as a prophet of the most high God This I conceive is chiefly intended though withall it may be meant of some bountifull reward wherewith by way of gratitude he meant to honour him that is to testifie their honourable and high esteem of him Vers 18. Why askest thou thus farre after my name seeing it is secret Or seeing it is wonderfull as it is in the margin of our Bibles for the word in the Originall signifieth both secret and wonderfull If we hold that this was a created angel that now appeared to Manoah there is no necessitie that we should thereupon make enquirie as many Papists have very busily done whether the holy angels in heaven have all of them their severall names whereby they are distinguished and known when the angels would impart any thing one to another concerning any particular angel For though there is no question to be made but the angels both can and do impart what they would make known both one to another and one concerning another yet because they do this not by words or vocall expressions but as spirits in a spirituall manner and such as we are not able to
that place Ramath-Lehi As for this phrase and spread themselves in Lehi it is purposely used to imply how great an army of the Philistines it was that came up against him Vers 12. Swear unto me that you will not fall upon me your selves Thus by yielding up himself to be bound by them that he might be delivered to the Philistines he discovered how carefull he was that the Philistines should not hurt the Israelites for his sake and by agreeing before-hand with them that they should not fall upon him themselves he sought to prevent the danger of being constrained to resist them or do them any hurt in his own defence Vers 13. And they bound him with two new cords and brought him up from the rock And herein was Samson a type of Christ that was bound by the Jews his own brethren and so delivered up to Pilate and the Romans Matth. 27.2 Vers 14. And the cords that were upon his hands became as flax c. Thus our Saviour also of whom Samson was a type being by the treachery of the Jews the people whom he came to save yea his own disciples delivered over into the hands of his enemies and so to death Matth. 26.21 And as they did eat he said Verily one of you shall betray me yet not without his voluntary yielding thereto Joh. 10.18 No man taketh it from me but I lay it down of my self the pains of death could not hold him Acts 2.24 but he rose again and by the jaw-bone of an asse that is weak and contemptible means in the eye of reason the foolishnesse of preaching 1. Cor. 1.21 he beat down the kingdome of Satan before him and hath subdued the world under him Vers 18. And he was sore a thirst and he called on the Lord c. How sore Samsons thirst was appears in this that he was also through faintnesse ready to die and so not able to stirre from the place where he was to seek water else where Though therefore his thirst and faintnesse might partly proceed in a naturall way from the violent stirring of himself in such an extraordinary work as this was of slaying a thousand Philistines with the jaw-bone of an asse yet we may well think that there was a speciall hand of God besides in it first that he might herein as in many other things be a type of Christ who in the heat of his agony upon the crosse and when he had now in a manner vanquished all the powers of hell and death did also cry out of thirst John 19.28 After this Jesus knowing that all things were now accomplished that the Scripture might be fulfilled saith I thirst and secondly that he might hereby see his own weaknesse and so might be kept from being proud of his former victories and might be taught to acknowledge that it was merely of God that he had thus beaten down his proud enemes before him and thus indeed God is usually wont to humble his servants when they have done any memorable act that they may not be puffed up therewith as seeing how weak they are in themselves if they had not been endued with power from on high as for the words here which Samson spake when he cryed upon God in his thirst Thou hast given this great deliverance into the hand of thy servant and now shall I die for thirst c. therein first he doth not onely intimate his assurance that God would not now suffer him to perish and that because God had so miraculously enabled him to destroy his enemies but even from this he pleads with God for help as concluding that all this great work would come to nothing if after all this he should perish for thirst and so should fall into the hands of the Philistines and secondly he intimates that it was in Gods service that he had thus wearied himself and thereupon desires the Lord to remember him in this his extremity For so much is clearly enough implyed in those words thy servant Thou hast given this great deliverance into the hand of thy servant and now shall I die for thirst For indeed as long as men are imployed in Gods service they may boldly call upon God in all their wants and need not doubting but he will supplie them Vers 19. But God clave an hollow place that was in the jaw and there came water thereout c. Some reade this place as it is in the margin of our Bibles But God clave an hollow place that was in Lehi and there came water thereout So that the meaning may be either that God clave an hollow place that was in the jaw-bone of the asse wherewith Samson had before made such havock amongst the Philistines or else that God clave some hollow place in that field which in memorie of this miraculous act of his done with an asses jaw-bone he had called Lehi that is the jaw-bone and so accordingly also we must understand the last words of this verse wherefore he called the name thereof Enhakkor that is the well of him that called or cryed which is in Lehi unto this day to wit either that Samson called that particular place where the water came out of the jaw-bone Enhakkor and that this place hence called Enhakkor was in that field or tract of ground which he had formerly called Lehi or else that Samson called the fountain which sprung out of the hollow place in Lehi Enhakkor and that this well or spring of water continued afterwards and was to be seen in Lehi at the time when this Historie was written and indeed because the words do seem plainly to implie that there was a well or spring that continued in that place called Enhakkor that is the well of him that called or cryed insomuch that some hold that the water which God miraculously gave Samson for the quenching of his thirst was a well that sprung out of the earth onely it came through the tooth or the hollow place where the tooth had been in the asses jaw therefore I rather think that God clave an hollow place in the field called Lehi whence a fountain sprung called Enhakkor which continued untill the time of writing this Historie then that it was an hollow place out of the very jaw-bone of the asse out of which God brought water that Samson might drink thereof and be refreshed Vers 20. And he judged Israel in the dayes of the Philistines twenty years See the note chap. 13.1 CHAP. XVI Vers 1. THen went Samson to Gaza and saw there an harlot and went in unto her This mention that is made of his seeing the harlot to whom he went in implies that he went not thither for that purpose but going secretly thither with some other intent he was on a sudden intangled with the sight of this harlot and so drawn to commit folly with her Vers 2. And they compassed him in and laid wait for him all night in the gate c. That is hearing by some
return also that she might not be exposed to that miserie which with her she was like to undergo and the rather because she might hope that Ruth would be constant in the true Religion but yet because she saw that Ruth was more bent to stay with her then her sister Orpah was it it most probable that this she now said to her was chiefly intended to trie her and therefore she mentions Orpah her returning to her gods thereby as it were to put her in mind that she must be content to leave both her people and gods too that she had formerly served if she would go along with her and therefore ought seriously to consider of it what she would do Vers 17. The Lord do so to me and more also if ought but death part thee and me This form of swearing or imprecation which Ruth here useth The Lord do so to me and more also was it seems familiar not amongst the Jews onely as we may see in many severall places of the books of Samuel and the Kings as 1. Sam. 3.17 c. but also amongst other nations when they swore by their false gods as it is evident 1. Kin. 19.2 20.10 The drift of this imprecation was doubtlesse to expresse that they desired some notable mischief might befal them if they did not do what they said they would do or what they desired should be done by others But why did they not expresse the evil they desired should fall upon them I answer that it is very probable that at first the custome of swearing thus without naming the mischief they wished was taken up either because they were naturally afraid to mention the evil they wished to themselves or others not daring to use such desperate expressions as bold wretches nowadayes use without fear as God confound me c. or else because by this suppressing the evil they desired might light upon themselves or others they did purposely intimate how grievous the mischiefs were they wished to themselves or others in case they did not what they vowed to do or that others did not what they desired of them namely that they were such that they were afraid to name them Vers 19. All the citie was moved about them and they said Is this Naomi That is all the inhabitants of the citie were moved with much compassion and wonder at the sad condition wherein she was come back from the land of Moab It seems she was a woman of good rank and note above others in Bethlehem when she went thence and therefore the report of her being returned home in such a poore plight being soon spread about the city every bodie wondred at it and gazing at her as they had any occasion to see her they cried out Is this Naomi as if they should have said What an alteration is here who would have ever looked to see Naomi in such a condition It seems that not onely her povertie but even the wonderfull change of her countenance by reason of exceeding much sorrow made all that saw her and had known her formerly wonder at her Vers 20. Call me not Naomi call me Mara for the Almighty hath dealt very bitterly with me Though the complaints of the best in the houre of affliction are many times too full of passion yet the singular pietie of Naomi makes it most probable that she spake not this by way of murmuring or with charging God for dealing too severely with her but onely to expresse that the Lord had brought many bitter afflictions and sorrows upon her in regard whereof Mara which signifies bitter was a fitter name for her then Naomi which signifies pleasant or merry Vers 21. The Lord hath testified against me and the Almighty hath afflicted me Because afflictions are ordinarily the manifestations of the Lords anger and displeasure against his people for their sinnes whence is that of Job chap. 10.17 Thou renewest thy witnesses against me and increasest thine indignation upon me and again chap. 16.8 Thou hast filled me with wrinckles which is a witnesse against me therefore it is that Naomi speaketh thus of her afflictions The Lord hath testified against me and the Almighty hath afflicted me CHAP. II. Vers 1. ANd Naomi had a kinsman of her husbands c. To intimate why Boaz at the first knowledge of Ruth shewed her such favour as is related in the following part of the chapter this is here prefixed that he was a near kinsman of Elimelechs Naomies husband Vers 2. Let me now go to the field and glean ears of corn after him in whose sight I shall find grace These last words in whose sight I shall find grace are added to imply that she would be carefull no way to be offensive to any and that she would not glean without leave for which her modesty she is expressely commended by Boaz his bayliffe vers 7. She said I pray you let me glean and gather after the reapers amongst the sheaves whereby we may see that though the gleanings of their corn were by the Law of God appointed for the poore Levit. 19.9 Thou shalt not wholly reap the corners of thy field neither shalt thou gather the gleanings of thy harvest yet the poore were to take them as a matter of favour from the owners if not to crave leave too when they went to gather them Vers 5. Then said Boaz unto his servant that was set over the reapers Whose damsel is this This he might ask either because he perceived she was a stranger or because he found her sitting in the house see the following note Vers 7. So she came and hath continued even from the morning untill now that she tarried a little in the house It may seem that Ruth in the heat of the day did with-draw her self to the house or hovel which was there in the field wherein happely the harvest men did eat their meat that there she might a while ease and refresh her self and then return to her work again which might also be the chief occasion that induced Boaz seeing her sit there to enquire vers 5. whose damsell she was and therefore this servant was so carefull to inform Boaz of her diligence and industry that from morning till that time she had followed her gleaning hard onely now a little while she had rested her self there in the house to refresh her self Vers 8. But abide here fast by my maidens Who were doubtlesse imployed not in gleaning as some think for the owners might not gather the gleanings of the fields but were to leave them for the poore and for the stranger Levit. 23.22 When ye reap the harvest of your land thou shalt not make a clean riddance of the corners of thy field when thou reapest neither shalt thou gather any gleanings of thy harvest thou shalt leave them to the poore and to the stranger but either in reaping or else in gathering the corn after the reapers and binding the sheaves Vers 12. A full
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
would not lie nor repent as being almighty and therefore able to do whatever he pleased in despite of all that Saul should do against David the kingdome should be taken from him and given to David And thirdly It might be to answer an objection that might arise in Sauls mind Saul might think that surely the Lord would not indeed take away the kingdome from him because the Lord himself had said that he should save Israel out of the hands of the Philistines chap. 9.16 To beat him from this refuge Samuel puts him in mind that God was the strength of his people and so could save and deliver them and yet make good his word in removing him from being king Vers 30. Then he said I have sinned See the note vers 24. Vers 31. So Samuel turned again after Saul c. Though he had formerly refused to go with Saul to wit at that time and that upon this ground that he might not seem to allow of Sauls sinne yet now upon another ground he yields to go to wit that the people might not take any occasion of not yielding to Saul that honour which was yet due to him as the anointed of the Lord the rather because he intended to take away the offence of seeming to allow Sauls sinne by executing Gods sentence upon Agag whom Saul had spared Vers 32. And Agag came unto him delicately That is in the attire and with the gesture and gate of a king as one that thought not of death but onely took care that both his apparell and every thing else about him yea his deportment and carriage of himself should be Prince-like and such as beseemed the dignity of his person though now a captive Because he was brought not to Saul the king that had taken him prisoner but to Samuel an aged prophet this it may be made him so confident that now the danger of death was over now thinks he with himself Surely the bitternesse of death is past Vers 33. And Samuel hewed Agag in pieces before the Lord in Gilgal Whether Samuel did this by himself or by others he did it doubtlesse by the speciall instinct of Gods spirit Vers 35. And Samuel came to see Saul no more untill the day of his death That is he never went after this to visit him as formerly to give him instruction and direction in his affairs For that Samuel did before his death see Saul after this is evident chap. 19.24 And he stript off his clothes also and prophesied before Samuel in like manner c. CHAP. XVI Vers 1. ANd the Lord said unto Samuel How long wilt thou mourn for Saul seeing I have rejected him from reigning over Israel That it was a sinne in Samuel to mourn for Saul when God had rejected him from being king we cannot say for it is a work of charity well-pleasing to God to mourn for wicked men that lie under Gods wrath and yet mourn not for themselves especially in Gods Prophets and Messengers whose duty it is to interpose themselves when God is angry with his people by their prayers and tears to sue for mercy for them And therefore we see the Lord complains of these prophets Ezek. 13.5 that had not gone up into the gaps neither made up the hedge for the house of Israel to stand in the battell in the day of the Lord. And besides Samuel might well fear that if Saul were cut off a great deal of trouble and confusion might happen amongst the people In which case he had just cause to mourn in their behalf And why then did the Lord expostulate with Samuel How long wilt thou mourn for Saul c. Surely to make known to Samuel that all his mourning for Saul was in vain partly because he continued still obstinate and impenitent and partly because God had absolutely rejected him from being king In which case though Samuel might bewail Sauls condition for all mourning for that which we know God hath decreed is not unlawfull when we loose deare friends we know it is Gods will and yet may mourn for their death yet he might not bewail it so as might imply an unwillingnesse to submit to the will of God and therefore we see it is not for his mourning but for his mourning so long that God expostulates with him How long wilt thou mourn for Saul seeing I have rejected him from being king Fill thine horn with oyl and go I will send thee to Jesse the Bethlehemite for I have provided me a king among his sonnes Though the Lord intended not that Saul should be presently deposed from being king and therefore David after he was anointed did alwayes acknowledge Saul to be his Lord and Sovereigne chap. 24.6 The Lord forbid that I should do this thing unto my Master the Lords anointed to stretch forth mine hand against him seeing he is the anointed of the Lord yet he would have him anointed before-hand that was to succeed Saul 1. For the comfort of Samuel and others that knew the Lord had forsaken and cast off Saul who by this might be assured that for all this God intended not to cast off the care of his people 2. That David being anointed when he was in the eye of reason so unlikely to come to the Crown it might be the more evident when it came to passe that it was of God 3. That hereby David might be supported in his many following troubles And 4. That the same hand that had anointed Saul might testifie Gods rejecting Sauls posterity by anointing one of another family to succeed him in the throne for Samuel drawing now to his end had therefore this businesse now imposed upon him and was sent to Jesse the Bethlehemite who was the sonne of Obed and grandchild of Boaz and Ruth the Lord making known to him that one of his sonnes was to be anointed king The expression the Lord useth in making this known to Samuel is very observable because it implies that the king that was now to be anointed was in a peculiar manner the Lords king for saith he I have provided me a king among his sonnes Saul was chosen by the Lord to be the king of Israel but it was upon the importunity of the people who would needs have it so and could not be beaten off from it so that Saul was the peoples king rather then Gods given them because of the peoples preposterous and unruly desires and therefore his government being abortive continued not nor thrived well for the best things whilest it did continue but how when David was anointed king there was no such matter but he was merely chosen of God there was no body desired or spake the least word for the erecting of his government yea even Samuel himself by his desire after Saul and mourning for him did unwittingly what he could to oppose the advancing of David onely God did then of his own freewill when no body thought any thing of it send Samuel
was there not a just cause for my coming hither Did not my father send me And is there not just cause of speaking that which I have spoken Is it not a shame that this wretch should thus out-face the armies of Israel and no body should dare to undertake him Vers 34. And there came a Lion and a Beare c. That is there came a Lion at one time and a Beare at another time for it cannot be meant that they came both together and together took one kid out of the flock and therefore also in the next words he speaks of his killing them severally I went out after him and smote him c. To wit the Lion at one time and the Beare at another Vers 35. And when he arose I took him by the beard c. That is by his nether jaw or the hair about his jaw Had he killed him casually by shooting or casting any thing at him it had not been so great a matter but thus to kill him was an act indeed of admirable courage Vers 37. And Saul said unto David Go and the Lord be with thee It may seem strange that Saul should yield to let David enter the lists with Goliath considering how unequall the match was in the eye of reason and that Goliath had propounded this as a condition in his challenge that if he vanquished the man that fought with him then the Israelites should be for ever servants to the Philistines but doubtlesse however at first he sleighted Davids proffer and told him that he was every way unfit to grapple with such an adversary vers 33. Yet when he had heard Davids courage and resolution and confidence in Gods help and the relation of these two miraculous exploits of his against the Lion and the Beare this wrought in him some kind of faint hope yea perhaps some temporary faith that God would miraculously assist him and so he gave him liberty and wished him good speed Vers 38. And Saul armed David with his armour c. That is with armour out of his own armoury for it is not likely that the armour which Saul used to wear could fit David Vers 39. And David said unto Saul I cannot go with these for I have not proved them That is I have not been used to wear such arms and so they are a burden to me Vers 40. And he took his staffe in his hand and chose him five smooth stones out of the brook c. The sleighter the means were whereby David overcame this Giant the more evident it was that the victory was of God And thus too the means whereby Christ overcame Sathan were not likely in the eye of reason to vanquish such an adversary for he overcame him by the crosse death c. Yea this was indeed to kill that Goliath with his own sword Heb. 2.14 That through death he might destroy him that had the power of death that is the devil Vers 42. And when the Philistine looked about and saw David he disdained him For he was but a youth and ruddy c. That is he had not the countenance of a souldier it was rather amiable then terrible Vers 43. And the Philistine cursed David by his Gods That is he wished some mischief or evil might be inflicted on him by his idol-god to wit that Dagon might destroy him or some other such like imprecation Vers 45. But I come to thee in the name of the Lord of hosts the God of the armies of Israel whom thou hast defied He tells him that he had defied the Lord of hosts because he had defied the Israelites his people for God alwayes takes any wrong done to them as done to himself and by saying that he came against Goliath in the name of the Lord of hosts he meant that he came against him to vindicate the dishonour that he had done to the Lord and that by warrant from God and in the assured confidence of his aid and assistance whence is that which he addes vers 46. This day will the Lord deliver thee into mine hand and I will smite thee and take thine head from thee and I will give the carcases of the host of the Philistines this day unto the fowls of the aire and to the wild beasts of the earth that all the earth may know that there is a God in Israel Vers 47. And all this assembly shall know that the Lord saveth not with sword and spear That is that he can save without these and is not tied to such outward means Vers 49. And smote the Philistine in his forehead that the stone sunk into his forehead c. Either therefore the stone which David slung was cast with such extraordinary force through the speciall assistance of God that it went through his helmet of brasse and so into his fore-head or else the Philistine as not fearing any thing which David could do never pulled down his helmet over his face but went with his face open to fight with David however the very guiding of the stone so directly to the forehead of this gyant was doubtlesse of God for though it was usuall with the Israelites to be able to sling stones at an hairs breadth Judg. 20.16 Among all these people there were seven hundred chosen men left-handed every one could sling stones at an hairs breadth and not misse yet the mark was then fixed and Goliaths forehead though it were a fairer mark yet it was lesse easie to be hit because he was stirring onely God guided the stone and so lodged it in the forehead of this blaspheming Miscreant Vers 51. And when the Philistines saw their champion was dead they fled God striking them with a secret terrour for else little might they have regarded the losse of Goliath being so strong as they were nor the promise which he had made vers 9. that the Philistines should be servants to the Israelites in case their Champion should foil and kill him Vers 52. And the wounded of the Philistines fell down by the way to Shaaraim A town in the borders of Judah Josh 15.36 Vers 54. And David took the head of the Philistine and brought it to Jerusalem For though the strong hold of Sion was as yet in the possession of the Jebusites and so continued till David took it from them when he came to be king 2. Sam. 5.7 Yet the city of Jerusalem it self was long before this in the possession of the Israelites Judges 1.8 The children of Judah had fought against Jerusalem and had taken it And therefore the Israelites returning now in triumph from the slaughter of the Philistines David carried the head of this Gyant in triumph with him and at last laid it up in Jerusalem as a monument of this glorious victory The rather perhaps choosing to carry it to Jerusalem that the Jebusites that hitherto kept that strong hold there might be terrified with this sight But he put his Armour in his tent This is
all night David fled from Naioth in Ramah and came to Gibeah of Saul where Jonathan was Vers 2. And he said unto him God forbid Thou shalt not die It seems Jonathan knew nothing of all that Saul had done against David related in the former chapter at least he might think that if he had done any thing against David it was onely in some frantick fit and therefore was he thus confident that David had no such cause of fear as he deemed he had and that the rather too because of the oath his father had taken Chap. 19.6 And Saul sware as the Lord liveth he shall not die And because his father used to acquaint him with what he purposed to do My father saith he will do nothing either great or small but that he will shew it me c. Vers 5. Behold to morrow is the new moon and I should not fail to sit with the king at meat c. David fearing to venture himself in Sauls presence any more till he were better satisfied how he stood affected towards him doth here prescribe a way to Jonathan how this might be discovered namely that whereas the feast of the new moon was to be kept the next day at which time he used to sit with the king at the table he would absent himself for three dayes and if Saul should be highly enraged at this hereby Jonathan might know that his father intended some mischief to him and so was mad that he was disappointed of his purpose The feast David here speaks of when he was by their ordinary course to sit with the king at meat was doubtlesse a holy feast kept with the peace-offerings of the new moon festivitie as is evident vers 26. Where Saul concludes of Davids absence the first day that by reason of some legall pollution that had befallen him he absented himself He is not clean saith he surely he is not clean and observable it is that Saul as bad as he was yet was carefull to keep this feast of the new moon and to have his chief princes keep it with him To morrow saith David is the new moon and I should not fail to sit with the king at meat As for the three dayes wherein David saith he would absent himself But let me go that I may hide my self in the fields unto the third day at even this time was prefixed by David because sooner Jonathan might not be able happely to enform him how Saul took his absence from the feast For though the festivitie of the new moon lasted indeed but one day to wit the first day of the moneth Numb 28.1 Concerning which see the note there yet some kind of peace-offerings which were offered on that day to wit those that were offered for a vow or voluntary offering might be eaten not onely on the same day whereon they were offered but also the day following Levit. 7.16 Therefore it seems the feast that was begun on the new moon with their peace-offerings was continued the next day as is evident vers 27. And it came to passe on the morrow which was the second day of the moneth that Davids place was empty c. And so then the third was allowed for Jonathan to inform David how Saul was affected with his absence from the feast Vers 6. If thy father at all misse me then say David earnestly asked leave of me that he might run to Bethlehem c. It seems in Sauls absence they used to ask leave of Jonathan ere they left the Court especially at such a festivity as that of the New-moon was and therefore David desires Jonathan to say that David had asked leave of him that he might go and keep the New-moon feast with his kinred at Bethlehem Though David left Saul in a trance at Naioth chap. 19.23 24. yet he might be returned thence before this conference which David had with Jonathan at least he might suppose that he would soon come back again to Gibeah But how could he conceive that Saul would expect David sitting at his table in the feast of the New-moon as in former times when he had been forced so lately to flie for his life both from him and from his messengers sent to apprehend him chap. 19. I answer No doubt Saul perswaded himself that David would think that what he had done he had done onely in his fits of phrensie and that being now come again to himself he would be as farre from laying violent hands upon him as ever before Now though David were not so simply credulous as to think so but discerned his settled malice against him and verily believed that for all his prophecying at Naioth he would thirst after his bloud as formerly yet supposing rightly as it was that Saul in this his confidence and dissimulation would expect him at the feast the next day he adviseth Jonathan to observe how he would take his absence as concluding that thereby they might discern what his purposes were As for Davids appointing Jonathan by an untruth to excuse his absence in this doubtlesse David as the best are wont to do forgot himself Vers 8. For thou hast brought thy servant into a covenant of the Lord with thee That is a covenant made in the presence of God wherein God was invocated to bear witnesse against and to punish the party transgressing the covenant If there be in me iniquity slay me thy self c. It may be that David spake this to Jonathan as to one that had power under his father even to punish with death those that were liable to such a sentence Vers 10. Then said David to Jonathan Who shall tell me c. That is seeing it will not be safe for you to come to me nor yet to trust such a message with any of your servants how shall I know whether your father be enraged at my absence or no Vers 11. And Jonathan said unto David Come let us go out into the field Because he could not it seems speak his mind so freely to David in the place where they were without some danger of being over-heard therefore Jonathan desired David to go with him out into the field or rather in answer to the question David had propounded in the foregoing verse he invites him to go out with him into the field that there he might shew him how by the token of shooting his arrows he meant to inform him whether there were any cause why he should flee from his father or no Vers 13. The Lord be with thee as he hath been with my father That is the Lord advance thee to the kingdome as he did my father and make thee victorious over thine enemies as my father hath been Whether he had heard of Davids anointing either by David himself or any other it is hard to say most likely it is that he knew of the doom which Samuel had pronounced against his father and observing the speciall hand of God that was with
would abuse the souls of the dead at his pleasure to deceive the living secondly it is no way likely that the Lord who had so lately refused to answer Saul by the Prophets would now raise up Samuel from the dead to answer him we see what was said in a like case to the rich man in hell Luke 16.31 If they heare not Moses and the Prophets neither will they be perswaded though one rose from the dead thirdly even the mantle wherein he appeared vers 14. was an evident signe that all was counterfeit for did Samuel think we carry his mantle with him into heaven or into the grave fourthly had the Prophet Samuel been sent of God which is the onely evasion the Papists have to maintain this errour the witch they say did not conjure him up but God sent him to appear to Saul he would never have said as this counterfeit Samuel did ver 15. that the witch by Sauls means had raised him up Why saith he hast thou disquieted me to bring me up It was therefore doubtlesse by the witches inchantments that this Samuel was raised and consequently it was not Samuel indeed but the devil in Samuels likenesse and therefore called Samuel here when the woman saw Samuel c. and that it was that made her cry out so violently as soon as she saw him when the devil was raised it seems according to the accustomed manner the witch was presently possessed vvith a spirit of divination and hereby knevv Saul for vvhom she had done this and hereupon cried out as apprehending he vvas come to ensnare her that having discovered her he might put her to death Why saith she hast thou deceived me For thou art Saul all vvhich shevvs plainly that the Authour of that Apocryphall book of Eccclesiasticus vvrote not by the inspiration of the holy Ghost vvho saith of Samuel as in relation to this history chap. 46.20 After his death he prophecied and shew the king his end c Vers 13. And the king said unto her be not afraid for what sawest thou Hereby it appears that Saul saw not the apparition at the first though afterward he was admitted to the sight of it and that happely because the woman was at first apart by her self as witches indeed use not to be seen when they work their feats And the woman said unto Saul I saw gods ascending out of the earth This she spake either because he appeared in such an attire c. that she might easily perceive it was some Magistrate or personage of great eminencie and worth and such are called Gods Psalme 82.6 I have said ye are Gods or else because this evil spirit now a counterfeit Samuel did rise up with such a divine kind of splendour and brightnesse as we know he can change himself into an Angel of light 2. Cor. 11.14 That the poore woman unacquainted with such apparitions was even astonished with beholding it Vers 14. And Saul perceived it was Samuel and he stooped c. Saul at length is admitted to the sight of this counterfeit Samuel though it seems he were not by when the witch first conjured him up vers 12.13 and so Saul addressing himself to enquire of this infernall prophet the witch it seems withdrew her self as appears vers 21 where it is afterwards said The woman came unto Saul and saw that he was sore troubled Vers 17. And the Lord hath done to him as he spake by me That is to David the man to whom the Lord hath betaken his favourable presence since he departed from thee Vers 18. Because thou obeyedst not the voice of the Lord nor executedst his fierce wrath on Amalek c. When Saul was in consultation about sparing Agag the Amalekite the devil no doubt then suggested whatever might encourage and embolden him thereto but now when he come to be affrighted with the apprehension of Gods wrath even that fact of his he alledged against him thereby to adde to his terrours and to drive him to despair and that under a colour of speaking as a Samuel Vers 19. And to morrow shalt thou and thy sonnes be with me That is ye shall be slain and so not be any longer amongst the living but with me amongst the dead But how came the devil to be of Gods counsell that he can so certainly determine the period of their lives I answer first that the devil can and doth many times by strong conjectures foretell many future things which accordingly come to passe Secondly that he doth not here define the time of their death certainly but speaks darkly and deceitfully for to morrow doth not onely signifie the day immediately following but also the time to come indefinitely Exod. 13.14 And it shall be when thy sonne asketh thee in time to come or to morrow what is this thou shalt say unto him c. and Matth. 6.34 Take therefore no thought for the morrow c. as indeed it seems it was not the very next day that Saul and his sonnes fell before the Philistines and so we see in another particular he speaks ambiguously Thou and thy sonnes shall be with me which might either be meant of their dying onely as spoken with respect to Samuel or of being with Sathan and then that as concerning Jonathan we are sure he lyed grossely but thus will the devil still preach comfort to those at last that will not away with the preaching of Gods prophets when they sharply reprove them for their sinnes Vers 21. And the woman came unto Saul and saw that he was sore troubled c. Hereby it appears that the witch had withdrawn her self whilst Saul and her familiar spirit then Samuels counterfeit had been talking together CHAP. XXIX Vers 1. NOw the Philistines gathered together all their armies to Aphek A town in the tribe of Asher Josh 19 24 30. Vers 2. But David and his men passed on in the rereward with Achish Though Achish was king of Gath onely which was but one of the five principalities of the Philistines yet it seems he was the chief among all the princes and had therefore the honour of leading up the rereward and that therein too he had given the honour to David and his men of being as it were his own life guard and therefore it is said that they marched on with Achish in the rereward Vers 3. Then said the princes of the Philistines what do these Hebrews here This is not meant of those Lords that were subjects to Achish the king of Gath as is indeed evident by the roughnesse of their language vers 4. And the princes of the Philistines were wroth with him and the princes of the Philistines said unto him make this fellow return c. but of the princes of the other places of Palestina for these all joyned their forces with Achish in this invasion of the land of of Israel the common sort had indeed as much cause to suspect Davids perfidiousnesse and to provide for
was for his brethren though he sojourned at that time in the land of the Philistines Vers 6. As I happened by chance upon mount Gilboa behold Saul leaned upon his spear c. By the relation we have of Sauls death in the last chapter of the former book it is evident that Saul killed himself and that many severall passages in the relation which this Amalekite here makes of his death were merely feigned by him that he might the more ingratiate himself to David For first it is expressely said that Sauls armour bearer killed not himself till he saw that his Lord and master was dead vers 5. When his armour-bearer saw that Saul his master was dead he fell likewise upon his sword and died with him Secondly It is no way probable that after Saul had been first so sorely wounded by the Philistine archers that he could not get away from those that pursued him and then thrust through by himself with his own sword he should still be able to talk with the Amalekite Thirdly If he were so loth to be killed by the uncircumcised Philistines why should he desire an uncircumcised Amalekite to kill him And fourthly whereas this Amalekite pretends here that he was fallen upon his spear which he had thrust into his body for so those Expositours understand these words Saul leaned upon his spear that hold that this Amalekite killed him and that therefore he desired him to stand upon him vers 9. to wit to force the spear through his body that so he might die this could not be for it is expressely said 1. Sam. 31.4 That Saul thrust himself through with his sword and not with a spear Saul took a sword and fell upon it it seems therefore that this Amalekite lighting upon Saul when he lay dead in the field he apprehended that if he should carry the first tydings of Sauls death to David who was by generall fame known to be the man whom Samuel had anointed to succeed Saul in the throne and together with those tidings Sauls crown and bracelets he should not misse of some fair reward for the present and some great preferment afterward and so thereupon away he went presently to find out David onely withall as supposing that this would endear him the more to David and make his reward the greater he resolved to adde this lie besides to wit that he found him leaning upon his spear as not being able to stand because of the deadly wounds the archers had given him and being intreated by him to kill him and so to put an end to his misery he did what he desired of him vers 10. I stood upon him saith he and slew him Vers 9. Stand I pray thee upon me and slay me for anguish is come upon me c. Some translate this last branch as it is in the margine of our bibles my coat of male or my embroidered coat hindereth me that my life is yet whole in me and accordingly they conceive that the reason that Saul alledges why he lay in such extremitie and yet could not die but continued heart whole as we use to say was because his coat of male or his embroidred coat hindred the spear from passing through his body and that thereupon he desired this Amalekite to stand upon him to wit to force the spear through him and so to slay him but because there is no likelihood that Saul would attempt to kill himself in that manner when he had a coat of male or any other garment on that should hinder the spear from piercing through him I rather approve of that translation in our bibles Stand I pray thee upon me and slay me for anguish is come upon me c. and then by standing upon him he meant onely that he should stand over him and slay him the very same that is else where expressed by a like phrase of falling upon men to slay them as verse 15. of this chapter where David enjoyned one of his young men to slay the Amalekite David called one of the young men and said Go near and fall upon him and he smote him that he dyed Vers 11. Then David took hold of his clothes and rent them c. See the note Gen. 37.29 Vers 12. And they mourned and wept and fasted untill even for Saul and for Jonathan c. Though Saul was Davids enemie and with an implacable hatred did continually persecute him yet he was the Lords anointed and had been a valiant defender of Israel and besides the uncircumcised enemies of Gods people were like to insult over them because of this victorie and to blaspheme the name of God and this grievous calamitie that was fallen upon them was a signe of Gods wrath against the whole people and therefore no marvell though David mourned bitterly not onely for Jonathan but also for Saul and for the people of God Vers 13 And David said unto the young man that told him Whence art thou c. He had before told David how he had answered Saul when he asked him this very question to wit that he was an Amalekite but it seems David disturbed with the tidings he had brought him minded it not and so asked him again whence he was and accordingly he answered again I am the sonne of a stranger an Amalekite and lived amongst the Israelites though he were not of that nation Vers 16. And David said unto him Thy bloud be upon thy head c. See the note Lev. 20.9 Vers 18. Also he bad them teach the children of Judah the use of the bow Besides upon occasion of this heavy overthrow which made David compose this mournfull ditty wherein Saul and Jonathan were overcome and slain by the archers amongst the Philistines David took order that his people should be taught the use of the bow and perhaps indeed as some think this might be one end why David composed this dittie that being used frequently in the tribe of Judah it might stirre them up to labour to be expert in the skill of shooting Behold it is written in the book of Jasher This seems to have been a generall Chronicle of the memorable acts of this nation which was continued from time to time by the prophets See Josh 10.13 Vers 19. How are the mighty fallen This clause is three severall times repeated to wit here and vers 25. and 27. as is usuall in songs Vers 20. Tell it not in Gath publish it not in the streets of Askelon lest the daughters of the Philistines rejoyce c. This is onely a poeticall expression of Dauids desire that it might not be or a bemoaning of that which he knew would be for he knew that the Philistines would rejoyce and make great triumph for this and at such times the women used to go forth with musick and songs See the note 1. Sam. 18.6 Vers 21. Ye mountains of Gilboa let there be no dew neither let there be rain upon you c. This is also
God should plead against us with his great power as Job speaks chap. 23.6 it would soon grind us to powder but his purpose in smiting his children is onely to amend and not to destroy and therefore he doth it with great moderation and pitie Vers 15. But my mercy shall not depart away from him c. That is I will not cast him off from being king as I did Saul It is not that mercy which is the portion of Gods redeemed ones of which the Lord saith here that it should not depart away from Solomon as he took it from Saul for Saul never had any share in this mercy and where God affords this mercy he never takes it away But the mercy here spoken of is onely that of continuing the kingdome to him this mercy the Lord saith should not depart from Solomon he would not utterly cast him off from being king as David had seen Saul cast off whence is that last clause whom I put away before thee Vers 16. And thine house and thy kingdome shall be established for ever before thee c. These words before thee are added because his kingdome should be established in him unto the day of his death and should whilest he yet lived be settled upon his sonne and so should continue in his posterity they seeing and enjoying it till the coming of Christ in whom it should be established for ever Vers 17. According to all these words and according to all this vision so did Nathan speak unto David And herein did Nathan approve his integrity and fidelity he was not ashamed at Gods command to unsay and recant what he had formerly said and to contradict the counsel which himself had given to David ver 3. And Nathan said to the king Go do all that is in thine heart for the Lord is with thee Vers 18. Then went king David in and sat before the Lord c. That is he went into the tent where the ark was and continued there before the Lord for the Hebrew word here used signifies as properly and usually to remain and abide in a place or at a thing as to sit as Gen. 27.44 Lev. 14.8 1. Sam. 1.22 and 20.19 I deny not but that perhaps David might in these his private soliloquies even sitting as elsewhere walking and lying in his bed powre forth his soul unto the Lord in prayer as Moses prayed sitting Exod. 17.12 But Moses hands were heavy and they took a stone and put under him and he sat thereon and Elijah 1. Kings 19.4 But he himself went a dayes journey into the wildernesse and came and sat down under a juniper tree and he requested for himself that he might die and said It is enough now O Lord take away my life But the more probable opinion is either that by this word sat is meant tarried before the Lord or else that he at first sat down in the tabernacle and meditated of Gods goodnesse and mercy to him and afterwards addressed himself to pray unto the Lord that kneeling as the greatest of Gods servants were wont to do Psal 95.6 O come let us worship and bow down let us kneel before the Lord our maker 1. Kings 8.54 It was so that when Solomon had made an end of praying all this prayer and supplication unto the Lord he arose from the altar of the Lord from kneeling on his knees with his hands spread up to heaven Vers 19. And is this the manner of man O Lord God That is this is not the manner of man And some Expositours understand this thus that the settling of such blessings as God had promised upon his posterity was not according to the law of nature that children should inherit the estates and honours of their parents but of Gods mere grace and good will to them But there is more I conceive then this intended in these words David having acknowledged the great goodnesse of God in promising the kingdome to his seed after him and especially in assuring him that his seed should be the Sonne of God and should rule over his people for ever he breaks forth at length into an admiration of this wonderfull goodnesse and mercy of God And is this the manner of man O Lord God thereby implying either that it was not the manner of man to afford such favour of mere grace above all desert or to deal so freely and familiarly with those that are beneath them as God had dealt with him or else that this goodnesse and mercy of God especially in giving his own Sonne to be made man that he might redeem them to himself that were before the enemies of God and the slaves of Sathan and so rule over them as his own peculiar people was far above the mercy that could be expected from the most gracious and mercifull man or else that poore base man could not be in any degree worthy of such mercies as those were nor indeed capable of them according to the ordinary condition of man and so is this place parallel with that Psal 8.4 What is man that thou art mindfull of him or the son of man that thou visitest him which the Apostle applies particularly to Gods mercy in the incarnation of his onely begotten sonne and the advantages and honour that redound to man by this and by the work of our redemption performed by him Heb. 2.6 c. Vers 20. And what can David say more unto thee for thou Lord God knowest thy servant The first clause here And what can David say more unto thee may be understood two severall wayes either that David knew not how to ask more then God of his own free grace had promised him and was ready to conferre upon him and indeed as this passage of Davids prayer is expressed 1. Chron 17.18 it seems best to bear this sense And what can David speak more to thee for the honour of thy servant But then the meaning of the next clause is this For thou knowest thy servant that is thou knowest what is good for me thou knowest my wants and desires better then I can discover them to thee according to that of our Saviours Matth. 6.8 Your father knoweth what things ye have need of before ye ask them or else that he was not able to expresse how highly he esteemed of that goodnesse and mercy he had shewne to him and then the next words for thou Lord knowest thy servant are added to imply that God knew well enough the motions and desires of his heart to praise his name though with his tongue he was not able to expresse them Vers 21. According to thine own heart hast thou done all these great things to make thy servant know them That is of thine own free grace hast thou made all these glorious promises to me and mine that thy servant might know what thou meanest to do for him and his in time to come Vers 23. And to do for you great things and terrible
wont to do when they extoll Princes vers 20. My Lord is wise according to the wisdome of an Angel of God to know all things that are in the earth Therefore the Lord thy God will be with thee Because thou judgest rightly and no doubt wilt so do in this which I have adventured to commend to thee the Lord will be with thee to blesse thee in all thy enterprizes prospering thy government and making thy kingdome to flourish Vers 22. And Joab fell to the ground on his face and bowed himself and thanked the king c. Though Joab knew well that David desired Absaloms return more then he for this it was which put him at first upon this plot as is expressed before vers 1. yet because David would seem to do it merely upon his request and he knew it would endear him to David that he should desire and rejoyce at the welfare of his children therefore he also carried himself as if he thought that David had done it for his sake professing that he accepted it with much thankfulnesse and as a clear argument of the kings favour to him Vers 24. And the king said Let him turn to his own house and let him not see my face This David enjoyned first to humble Absalom the more for his sinne and that too that the recovery of his fathers favour might not embolden him to do evil again and secondly out of a respect to his own credit amongst the people that he might not seem too facil to one that was guilty of so foul a fact but that rather it might be thought he was in a manner constrained to fetch him home and thirdly to deterre others from doing the like Vers 25. But in all Israel there was none to be so much praised as Absalom for his beauty c. This mention of Absaloms rare beauty is here inserted to intimate one reason of Davids strong affection to him and to shew how hard it was to hide himself from him or it is prefixed before the story of his rebellion first because this was one main thing that made him so proud and high minded and secondly because this was one thing that did much winne the hearts of the people towards him Vers 26. He weighed the hair of his head at two hundred shekels after the kings weight Which was about foure pound weight Vers 27. And unto Absalom there were born three sonnes c. Chap. 18 18. It is said he had no sonne of which see the note there Vers 29. Therefore Absalom sent for Joab to have sent him to the king c. This being thus prefixed before the story of Absaloms rebellion it makes it probable that the discontent he took at this did first stirre in him that purpose of rising against his father and knowing not well how to accomplish this as long as he continued banished from the court this might make him so violently earnest to be brought again into the kings favour Vers 32. Wherefore am I come from Geshur it had been good for me to have been there still First because his fathers displeasure was farre the more grievous the nearer he was to him secondly because the infamy of not being suffered to see his father would not have been so notorious and remarkable had he continued in Geshur as it was now that he was come home to Jerusalem and thirdly because in Geshur he injoyed his libertie whereas now he was cooped up in his house and might not come to the court therefore he professeth that he had rather have stayed in Geshur still then live in that manner as he did It seems he minded not much the libertie of Gods ordinances which he was wholly deprived of in Geshur and now might enjoy again being returned to Jerusalem No what cared he for Gods ordinances because he might not come to the court Jerusalem was to him no better then Geshur Now therefore let me see the kings face and if there be any iniquity in me let him kill me That is if he will not suffer me to see his face as being one that have deserved to die let him put me to death for I had rather die then live thus but whence was this confidence of Absalom perhaps out of an opinion that he did well in revenging the rape of his sister but especially from a secret perswasion he had of his fathers gentlenesse and indulgence towards him by reason whereof he knew he would not put him to death Vers 33. So Joab came to the king and told him and when he had called for Absalom he came to the king c. As soon as David heard that Absalom took it so heavily that he was debarred from his fathers presence and that he chose rather to die then not to see his face he concluded that now he was throughly humbled and that this proceeded from tender affection to his father when indeed there was no such matter but he desired onely to be at the court that he might ingratiate himself amongst the people and advance himself to his fathers throne and so thereupon he sent for him kissed him and was fully reconciled to him CHAP. XV. Vers 1. ABsalom prepared him chariots and horses and fifty men to run before him This is doubtlesse noted as an unusuall state in the princes of those times and as the first course he took both to make known to the people that he expected to succeed his father in the throne for in the great state he took upon him they might see what his hopes were and also to gain upon the affection of the people for outward pomp and shews and magnificence are wont mightily to work upon the common people who by the outward bravery of men are still ready to conclude that they are men of brave and gallant spirits David we must know began now to be aged Absalom therefore remembring how his father had shewed his displeasure against him for killing his brother Amnon and fearing least for that fact of his he should be judged unworthy to succeed him yea and hearing perhaps some rumours to that purpose scattered abroad concerning Solomon through he were Davids eldest sonne yet he thought it not safe to abide his fathers death but resolved to see if he could make himself king his father being yet living and to that end first he sought secretly to winne unto himself a popular reputation and so to steal away the hearts of the people from his father and then brake forth into an open insurrection against him and thus the Lord did not onely correct David for his sinnes in the matter of Uriah according to that which the Lord had said to him by the prophet Nathan Behold I will raise up evil against thee out of thine own house chap. 12.11 but also for his fond indulgence towards this his ungratious sonne when he had killed his brother he was pardoned and was not cut off according to Gods law and now did he lay
for the pillar which Absalom here reared up that the memory of his name might thereby be preserved unto posterity it is very probably conceived by some Expositours that it was some monument such as were the Egyptian pyramids which he intended to be the place of his buriall and that upon the relation of his ignoble buriall in the foregoing verse to wit that he was cast into a pit and had a heap of stones thrown upon him this is presently inserted concerning the goodly sepulchral monument which he had provided for himself to shew how he was crossed in his expectation For he said I have no sonne to keep my name in remembrance Hereby it appears that God had before this time deprived him of his three sonnes mentioned chap. 14.27 not judging him worthy of sonnes that would not stoop to honour his own father and that had murthered his own brother and withall hereby God provided for the more peaceable advancing of Solomon to the throne after Davids decease Vers 22. Then said Ahimaaz the son of Zadok yet again to Joab But howsoever let me I pray thee also run after Cushi He pressed again for libertie to go after Cushi as hoping to out-run him and having be-thought himself that he might acquaint David with the good tidings of the victory though he suppressed that particular concerning the death of Absalom Vers 23. Then Ahimaaz ran by the way of the plain and over-ran Cushi Whereas Cushi ran the nearest way which was hilly and mountainous Ahimaaz chose to go a further way by the way of the plain and so by the advantage of the way he out-ran Cushi and came first to David Vers 24. And David sate between the two gates c. That is at the entring in of the citie Mahanaim waiting to heare tidings from the army that was gone forth against Absalom It seems that the gates of cities were in those times built as they are now with high towers and so stronger and thicker then other parts of the wall and therefore had two gates one inward toward the citie and another outward toward the suburbs and between these two gates it was that David now sate Vers 25. And the king said If he be alone there is tidings in his mouth That is if there were many coming together we might well fear they fled from the face of the enemy but if there be but one alone doubtlesse it is a messenger that is sent with some tidings Vers 27. And the king said He is a good man and cometh with good tidings David inferres that if it were Ahimaaz that was coming he doubtlesse brought good tidings because he was a good man whereof there may be two reasons conceived First that being a good man he was not likely to be the first in flying away and therefore it was not likely he fled from the enemy but rather he came with tidâ—ngs and secondly that being a good man he was the more likely to be desirous to bring good tidings to the king or had used to bring him good tidings Vers 33. And the king was much moved and went up to the chamber over the gate See the note above vers 5. partly as apprehending the misery of Absaloms dying in his sinne and partly as remembring that his sinne in the matter of Uriah was now punished in the death of this his ungracious sonne he felt his passions breaking out so violently that not being able to go home to his own house and being withall doubtles ashamed that his passion should be seen he was glad to run up to the chamber over the gate where he was sitting when he heard the tidings there in secret to poure out his sorrow nor was he able to suppresse his passions â—o long but as he went up as it follows in the next words he brake out into a bitter lamentation O my sonne Absalom my sonne my sonne Absalom would God I had died for thee c. Because he feared his everlasting perdition he wished that he had died rather then Absalom CHAP. XIX Vers 3. ANd the people gat them by stealth that day into the citie as people being ashamed steal away when they flee in battel That is in stead of entring the citie in a triumphant manner as souldiers are wont to do that return with victory from the battel they scattered themselves asunder and stole secretly into the citie as if they had fled in the battel and as ashamed of their cowardise were now loth that any body should see them Vers 4. But the king covered his face c. See the note chap. 15.30 Vers 5 And Joab came into the house to the king and said Thou hast shamed this day the faces of all thy servants c. Joab saw that there was some danger lest the hearts of Davids friends and servants should be alienated from him by his carrying of himself so disrespectfully to those that had hazarded their lives for him and he perceived too that his passions were so violent that there was no way to winne him to withstand them unlesse he spake that which might startle him and scare him and hence it was that he spake so roughly and sharply to David more roughly indeed then otherwise it had been fit for a subject to speak to his sovereigne Vers 7. Now therefore arise go forth and speak comfortably unto thy servants c. This Joab advised David to do that he might prevent the alienating of his servants affections from him and perhaps too because the addressing of himself to the affairs of his kingdome would be the best means to allay his passions and indeed after that he came forth and sat in the gate we heare no more of his violent weeping and wailing Vers 9. And all the people were at strife throughout all the tribes of Israel c. That is throughout all the ten tribes of the Israelites the people began to blame one another for siding with Absalom in his insurrrection against his father and to call upon their Elders and Officers to go and submit themselves to him and to fetch him back again into the land of Israel to the citie of Jerusalem that he might be reestablished in the throne to reigne over them again as he had done Vers 10. And Absalom whom we anointed over us is dead in battel c. This is another argument wherewith the Israelites perswaded one another to submit themselves again to David and it is as if they had said we see that God was against us in that attempt of ours to make Absalom king and why do we then still stand it out and not go in and seek reconciliation with our king whom we have wronged Vers 11. And king David sent to Zadok and to Abiathar the priests saying Speak unto the Elders of Judah c. The men of Judah had been the first and chief in siding with Absalom and had delivered up to him the citie of Jerusalem and the strong fort of
house of Saul Vers 3. And the king took the ten women his concubines whom he had left to keep his house and put them in ward c. This David did first because they had yeilded to the incestuous lust of Absalom for they should rather have dyed then condescended to him and secondly because he judged it not fit to go in unto them that had been defiled by his own sonne or to leave them to be defiled by others Vers 4. Then said the king to Amasa Assemble me the men of Judah c. And thus as he had promised chap. 19.13 David imployed Amasa as the generall of his forces in Joabs room Vers 5. But he tarried longer then the set time which he had appointed him To wit either because the people that had been formerly commanded by Joab were not willing to change their Generall and to submit to Amasa or because Amasa did not cordially follow the businesse for David or because indeed the time prescribed by David for raising the trained bands of Judah was too little to do it in for out of a desire that David had presently to crush this insurrection of the ten tribes he had allowed Amasa but three dayes for that service as is expressed in the former verse Vers 6. And David said to Abishai Now shall Sheba the sonne of Bichri do us more harm c. David was much troubled at Amasa's delay but yet Joab he would not imploy both because he was still discontented against him for his killing Absalom and because he knew well that Joab was also discontented for the losse of his place and should he be now imployed again would be ready enough to presse into that place again from which he had deposed him and therefore he called Abishai and sent out him and enjoyned him to take his Lords servants that is Davids the kings guard and with them to pursue Sheba Vers 7. And there went out after him Joabs men and the Cherethites and the Pelethites c. Those are called Joabs men that had been under his command as for the Cherechites and Pelethites see the note chap. 8.18 Vers 8. And Joabs garment that he had put on was gâ—rded unto him and upon it a girdle with a sword c. Hereby it is manifest that Joab did of his own accord go along with his brother Abishai as intending to murther Amasa to which end also it was that he had girt his garment close about him that by hanging loose it might not encumber him and secondly he had girt his sword on the outside of his garment which perhaps was not his usuall custome and had it withall so loose in the scabbard that as he stepped forth to Amasa to bow down and salute him it fell out of it self which was no doubt purposely done that under a pretence of taking up the sword he might without any suspicion in Amasa do what he intended having formerly imbrued his hands in the bloud of Abner and not punished for it though his cousin german as is noted before chap. 17.25 because David had conferred his office upon him Vers 10. But Amasa took no heed to the sword that was in Joabs hand c. That is he never thought of any danger that was in that he took that to be occasioned by the casuall and unexpected falling of his sword out of his scabbard as he came to salute him and therefore hearing him speak so smoothly and seeing him embrace him so lovingly he never suspected any danger in his sword and thus was Amasa punished by the just hand of Gods providence for his unnaturall rebellion against his uncle David his Lord and Sovereign though David had pardoned him God would not suffer him to go unpunished Vers 11. And one of Joabs men stood by him and said He that favoureth Joab and he that is for David let him go after Joab c. Least the sight of their slain Generall should beat off the souldiers from going any further one of Joabs men stood by him no doubt by Joabs appointment as it were to justifie the fact and to advise them if they were friends to Joab and the king to go on after him who would now be their leader in this enterprize which David had neither justly nor safely committed to Amasa's trust Vers 12. And Amasa wallowed in bloud To wit by reason of the pangs of death that were upon him And when the man saw that all the people stood still c. That is when the man mentioned in the foregoing verse that had encouraged the souldiers to march on after Joab saw that for all this they stood still as astonished at that which was done he removed Amasa's dead body out of the high way Vers 14. And he went through all the tribes of Israel unto Abel and to Beth-maachah c. That is Sheba having gone through all the tribes to stirre them up against David came at length to Abel and to the places adjoyning where Joab found him Vers 18. They were wont to speak in old time saying They shall surely ask counsel at Abel and so they ended the matter According to the translation that is set in the margin the meaning of the place must needs be this that in the beginning the citizens of Abel perswaded themselves that surely Joab would before he proceeded to force them propound his demands to them and so they should make an end of the difference but as the words are rendred in the text they may have a double sense for first some expound it much after the same manner to wit that in old time they were wont to say according to the expresse law of God Deut. 20.10 that when they came against a citie they were first to make their demands and to propound conditions of peace and so they ended the matter as if she had said surely had this enterprise been undertaken in former times they would not have done as thou hast they would have said Surely we will first ask at Abel and see whether they will consent to do what we shall require of them secondly some conceive it to be an allegation of an old proverb They were wont to speak in old time saying They shall surely ask counsel at Abel to wit because it seems there were in times past in this citie men eminent for wisdome and abilitie to give counsel especially concerning the laws insomuch that they used to come up from all parts of the kingdome to take advice there and so they ended the matter that is many a controversie was thus peaceably decâ—ded and that this she putteth Joab in mind either as an inducement to winne him to mercy not to go about to destroy so famous a citie or else as by way of giving him a hint not to despise her counsel yea though she were a woman since counsel given out of Abel had wont to be held in high esteem but the first exposition is best and most generally received Vers
inspiration of the holy Ghost is clear not onely by the testimony of the Church of the Jews who did alwayes acknowledge them as a part of the sacred Canon of the Old Testament but also by the testimony of the Apostle Paul who in his Epistle to the Romanes cites a passage from hence to wit that in the 1. Kings 19.14 as a part of the holy Scripture as we may see Rom. 11.2 3 c. Wot ye not saith he what the Scripture saith of Elias how he maketh intercession to God against Israel saying Lord they have killed thy Prophets c. But now who were the holy Ghosts pen-men in writing these books we cannot determine onely that which some hold seems the most probable namely that they were written piece-meals by severall Prophets successively in their severall ages and then afterward collected compacted into one continued history by some holy man of God who was guided therein by the spirit of God and that First because it is manifest that many passages in these books were formerly recorded by Nathan Ahijah and Iddo 2. Chron. 9.29 Secondly because it is also evident that the greatest part of the 18 19 and 20. chapters of the second book of the Kings was taken out of the prophecy of Isaiah as we may see Isa 36.1 c. And thirdly because the story of Zedekiah which we have in the latter end of the second book of the kings seems to have been taken almost word for word out of the latter end of the prophecie of Jeremiah As for the dependance of this history upon that which went before in the end of the second book of Samuel though the last thing there recorded be the staying of the pestilence sent for Davids sinne in numbring the people by his rearing of an altar in the threshing floore of Araunah and offering sacrifices thereon as God had commanded yet we must know that Adonijahs insurrection which is the next thing here recorded did not follow immediately upon that but many other things intervened between which are recorded in the eight last chapters of the first book of Chronicles for after the Lord had at that time it seems revealed to him that the Temple should be built by his sonne Solomon in that very place where now he had reared an altar in the threshing floore of Araunah 1. He made great preparations of all materialls requisite for that work and set workmen at work about them to make them ready for the building 2. He set in order the courses of the Priests and Levites for their attendance upon their severall services in the Temple 3. He made known in a publick assembly of the Princes and Rulers of the people what the Lords pleasure was for Solomons succeeding him in the throne and encouraged Solomon to build the Temple and perswaded the Princes and people to assist him therein giving Solomon withall a pattern in writing how all things were to be made according as God had revealed it to him And 4. in another assembly he perswaded the people to contribute willingly to the building of the Temple which accordingly they did It is evident I say that all these things recorded in the eight last chapters of the first of Chronicles were done whilest David was able to go abroad for it is said 1. Chron. 28.2 that he stood up upon his feet in the assembly of the Princes and Rulers and spake unto them and therefore they were done before this usurpation of Adonijah when David lay bedrid and not able to stirre as it is said here and that to shew that hereupon Adonijah took the advantage of making himself king King David was old and stricken in years yea so weak he was that lying bedrid they covered him with clothes but he gat no heat and so thereupon vers 5 Adonijah the sonne of Haggith exalted himself saying I will be king It is much indeed that David should be so farre spent with age before his death for though this were a little before his death he lived in all but threescore and ten years 2. Sam. 5.4 David was thirty years old when he began to reigne and he reigned fourty years and we see in these dayes that many at these years are farre from this weaknesse but yet considering his many labours warres troubles sicknesses and sorrows which do usually much empair the strength of man A broken spirit saith Solomon drieth the bones Prov. 17.22 it is no wonder though David in his old age sunk apace and was sooner decrepite and bed-rid then other men Vers 2. Wherefore his servants said unto him Let there be sought for my Lord the king a young virgin c. David had at this time many wives concubines but these were all it seems well in years and therefore his servants the Physitians advised that some well-complexioned young virgin should be sought out for him to stand before him to cherish him and to lie in his bosome as judging the heat of youth fittest to cause heat in his cold body especially where it had not been empaired by breeding and bearing of children which made them advise that she should not onely be young but a virgin too Now though there be no mention here made of Davids taking such an one to be his wife or concubine but onely of his taking her to lie in his bosome in a medicinall way yet that this was supposed and intended severall reasons may induce us to think 1. Because it is no way probable that David would have yielded to such a way of curing the coldnesse of his body had she not been taken under the name of a wife or concubine which was generally esteemed lawfull in those dayes the other way would have been so ridiculous and scandalous that it cannot be thought that David would ever have given his consent to it 2. Because it is noted ver 4. as an evidence of the great decay of his body that though she lay in his bosome yet he knew her not which doth clearly enough imply that she was taken in such a conjugall way that he might lawfully have known her had he not been disabled by that extreme weaknesse which lay now upon him and thirdly because had not Abishag been taken as Davids wife or concubine Solomon would never have suspected as he did chap. 2.22 that Adonijah in seeking to take Abishag to wife after his fathers death had a plot thereby to get away the kingdome from him to have married the wife of the deceased king might have advanced his purpose some way amongst the people but had Abishag been taken onely to attend on the king in his weaknesse or to lie in his bosome onely in a physicall way there would have been no colour to think that when he should again lay claim to the crown his marriage with such an one would have added the least strength to his title and therefore it was surely the meaning of Davids Physicians that a young wife or
valiant man and a man of warre and much more might Solomon use this term of himself when he speaks comparatively with respect to that great charge of governing Gods people which now lay upon him though he were as probably it is thought he was at least twenty years old Vers 12. There was none like thee before thee neither after thee shall any arise like unto thee To wit for wisdome some referre this onely to the kings of Israel namely that there was never any king in Israel either before Solomon or after him that equalled him in wisdome and indeed in the following verse where he is promised riches and honour above all others it is expressely limited to kings And I have also given thee that which thou hast not asked both riches and honour so that there shall not be any among the kings like unto thee but yet if we understand this of naturall wisdome and not of supernaturall wisedome which was reserved as the speciall priviledge of Gods servants in the dayes of the Gospel I see not but that these words may be taken as they are expressed without any such limitation namely that there was never mere man since the fall of Adam like unto Solomon for wisdome which seems the more probable because in the next chapter the comparison is made betwixt him and others that were not kings and of other nations too as well as Israelites vers 30.31 Solomons wisedome excelled the wisedome of all the children of the East country and all the wisedome of Egypt for he was wiser than all men then Ethan the Ezrahite c. and herein was Solomon a notable type of Christ Col. 2.3 in whom are hid all the treasures of wisedome and knowledge Vers 13. So that there shall not be any among the kings like unto thee all thy dayes That is among the kings of Israel there shall be none like thee for riches and honour and in the Chronicles this is more generally expressed namely that he should excell in riches and glory all before him and all after him 2 Chron. 1.12 Vers 15. And Solomon awoke and behold it was a dreame c. That is behold he perceived that God had in a supernaturall dreame appeared unto him and so returnâ—ng thereupon to Jerusalem with his Nobles he there offered many gratulatory sacrifices to God Vers 16. Then came there two women that were harlots unto the King c. The Hebrew word here translated harlots signifieth either victuallers or harlots therfore it may be thought that they were such as did openly professe themselves Victuallers though they were more secretly harlots for it is not so likely that they durst thus have presented themselves before the King if they had beene known to be such as lived so openly in so lewd a course of life that the people might the more reverence Solomon the Lord was pleased by this controversie that was brought before him to let them see what a singular measure of wisedome he had conferred upon him Vers 18. And it came to passe the third day after I was deliver'd that this woman was deliver'd also c. Hereby is shown in part what it was that made the case in question so difficult namely that both children were so neare of an age the one being borne but three dayes after the other and indeed if we adde to this first that the feature of the dead child would be so altered by death that it must needs be hard for those neighbours and friends that had seene it alive to say to which of the women it did belong secondly that no body was by when this fact was done that might bear witnesse on either side thirdly that the mother of the live child confessed she was asleep and so did not see when her child was taken away and fourthly that the parties contending for the child were of equall repute the one deserving no more credit than the other because they were both harlots all these things joyntly considered must needs make the case so difficult that when it came to be brought before the king it may well be it was thought the wit of man could not determine it Vers 20. And she arose at mid-night and tooke my sonne from beside me c. But why should she be willing to keep another womans child I answer women are naturally ashamed of overlaying their children to avoid this disgrace in the heat of her passion she could have beene content to nurse up another child in stead of her owne rather than have it said that by her slothfulnesse and negligence she had beene the death of her owne child CHAP. IIII. Vers 2. ANd these were the Princes which he had That is these were his chiefe Nobles and such as were in highest places about him whilst he sate in the throne of Israel especially in the first beginning of his reigne for though there are two here mentioned to wit the sonne of Abinadab vers 11. and Ahimaaz vers 15. that married the two daughters of Solomon Taphah and Bazmach yet that may be because they did some yeares after marry them for when Solomon came to the crowne we read not of any child he had born but only Rehoboam and much lesse could he have any daughter mariageable Azariah the son of Zadok the priest Azariah the son that is the grand child of Zadok for he was the son of Ahimaaz the son of Zadok 1 Chro. 6.8.9 is here said to have been the priest that is Solomons priest because it seems he was continually imployed for him as our Princes houshold Chaplaines are for them in those things that concerned the worship and service of God Or it may be meant of the son of some other Zadok for the word here translated Priest may also be translated chiefe Officer as is expressed in the margin of our Bibles Vers 3. Elihoreph and Ahiah the sonnes of Shisha Scribes We read but of one Scribe or Secretary of State that David had 2 Sam. 20.25 but Solomon had two which shewes that the dominion and royaltie of Solomons Kingdome was greater than his fathers and so therewith the state affaires must needs increase Jehoshaphat the sonne of Ahilud the Recorder He held therefore the same place still which he had in Davids time 2 Sam. 20.24 Vers 4. And Zadok and Abiathar the Priests That is they were the two chiefe of the two families of the priests according to Davids division 1 Chro. 24.3 4. for Abiathar did not cease to be a priest though he were restrained from the execution of his office and confined to his owne house in Anathoth And besides that he had been the chiefe among them is sufficient to make him be reckoned here amongst those that were in eminent place whether in Church or Common-wealth in the first yeares of Solomons reigne Vers 5. And Azariah the sonne of Nathan was over the officers c. Some conceive that these were the sonnes of Nathan the sonne of
tree c. and floored with the same as it is in the last clause of this verse he covered the floore of the house with planks of firre yet perhaps the firre was next the stones and then they were overlaid with cedar Vers 16. And he built twenty cubits on the sides of the house both the floore and the walls c. That is as he did to the holy place so also in those twenty cubits which were set out he covered there also both floore and walls with cedar Vers 20. And the oracle in the forepart was twenty cubits in length and twenty cubits in breath and twenty cubits in the height thereof So that the oracle or most holy place was every way square but how is it then said vers 2. of the whole house containing in length threescore cubits that the height thereof was thirty cubits I answer some conceive that the oracle was thirty cubits high as was the rest of the Temple but that it is said here to be but twenty cubits high in the forepart of it because the wall in the forepart of it whereby the holy place was divided from the most holy was indeed but twenty cubits high and so there was a space of ten cubits above that wall left open onely the vail hung before it at which the incense might enter into the most holy place and indeed say they why should it be thus expressed that the oracle in the forepart was twenty cubits in height but to distinguish the height of the wall on that side from the height of the wall on the other sides but first because these words in the forepart have clearly reference to the length and breadth of the oracle as well as to the height And the oracle in the forepart was twenty cubits in length c. and secondly because the holy place might be said to be twenty cubits high as well as the most holy in relation to the wall that divided the one from the other therefore I think it more probable which others say for the resolving of this difficultie to wit that where it is said vers 2. that the house was thirty cubits high the roof is also there included which went up vault-wise ten cubits higher then the walls which were but twenty cubits high neither in the most holy nor in the holy place and that these words are added not to make any difference betwixt the height of the walls in the holy place and the height of the walls in the oracle for they were all round about twenty cubits high but to shew that the oracle in the forepart that is which was in the forepart of the Temple the furthest part westward for that is here called the forepart of the house was every way square twenty cubits long and twenty cubits broad and twenty cubits high which could not be said of the Temple or holy place yea and perhaps too there went a floore over from wall to wall in the oracle whereas the vault-covering of the Temple lay open and there was no floore over it And he overlaid it with pure gold and so covered the altar which was of cedar That is as he covered the oracle it self with gold to shadow forth the majesty of God and the exceeding glory of heaven so also he covered the altar with gold which is therefore called the golden altar chap. 7.48 being otherwise made of cedar-wood as that in the tabernacle was of Shittim wood Exod. 30.13 concerning which see the note there Vers 21. So Solomon overlaid the house within with pure gold The gold that was spent in overlaying the most holy place amounted to six hundred talents 1. Chron. 3.8 and yet besides it was garnished with precious stones vers 6. And he garnished the house with precious stones for beauty and the gold was gold of Parvaim And he made a partition by the chains of gold before the oracle That is the chains whereon the vails hung before this partition betwixt the holy and the most holy place 2. Chron. 3.14 And he made the vail of blue and purple and crimson and fine linen and wrought cherubims thereon that which was made in stead of this at the rebuilding of the Temple was rent in twain at the death of Christ Matth. 27.51 of the like vail see Exod. 26.31 Vers 22. And the whole house he overlaid with gold That is not onely the most holy place but also the holy and the upper chambers also yea and the very nails wherewith the plates were fastned had at least heads of gold the weight whereof was fifty shekels of gold 2. Chron. 3.9 and the hinges of the doores chap. 7.50 Now all this was to signifie the precious and glorious gifts and graces of the spirit of Christ wherewith every member of Christ must be adorned Also the whole altar that was by the oracle he overlaid with gold That is that was by the entrance into the oracle in the holy place not the most holy so was the altar of incense placed in the tabernacle Exod. 30.6 and so also it was doubtlesse placed here in the Temple for into the most holy place the high priest entered onely once a yeare Heb. 9.6 7. but the other priests used to burn incense upon this altar Luke 1.6 and that twice every day Exod. 30.7 8. see the notes concerning that altar of incense that was in Moses tabernacle Vers 23. And within the oracle he made two cherubims of olive tree each ten cubits high So that besides the two cherubims of beaten gold at the ends of the mercy-seat made by Moses Exod. 25.18 which were part of the propitiatory wherewith the ark was covered concerning which see the note there there was now for the most holy place in the Temple two other cherubims made by Solomons appointment of farre greater size but not of beaten gold as the other were but of olive wood covered with plates of gold and these it seems were made after the shape of men as appears by that description of them 2. Chro. 3.13 They stood upon their feet and their faces were inward that is eastward toward the holy place and were to stand before the ark to hide and cover it from the eyes even of the high priest and to represent the glorious maiesty of God and of Christ in the continuall attendance and ministery of the Angels and therefore it may well be that the stature of these cherubims so farre surpassing the stature of men ten cubits that is five yards high was to represent of what mighty strength and excellency the Angels are Vers 24. From the uttermost part of the one wing unto the uttermost part of the other were ten cubits So that the wings of the one Cherub took up ten cubits which was one half of the breadth of the most holy place vers 20. and the other took up the other half the outer wing of the one touching the South wall and the outer wing of the other the
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
Jehoshaphat Did I not tell thee that he would prophecie no good concerning me but evil as if the Prophet had said seeing thou art displeased at what I have said and wilt not believe but that I have spoken it out of ill will I will now largely shew you the whole vision that I saw I saw the Lord sitting on his throne and all the host of heaven standing by him on his right hand and on his left That is the Angels who are the ministers of the God of heaven at whose command they are continually imployed and if in this host the evil spirits are also included they are called the host of heaven onely because they also are under the overruling power of God and are ministers to execute his vengeance on the wicked and were happely such as stood now on his left hand Vers 20. And one said on this manner and another said on that manner This is added onely to imply that God hath divers wayes and means whereby he can accomplish that which he hath purposed in himself Vers 25. Thou shalt see in that day when thou shalt go into an inner chamber to hide thy self To wit lest he should be slain for incouraging the king to go against Ramoth Gilead by his false prophecy Vers 26. Take Micaiah and carry him back unto Amon the governour of the city and to Joash the kings sonne This Joash was it seems either the sonne of Ahab or rather the sonne of Omri the father of Ahab and called usually amongst the people the kings sonne and being in some place of authority in the citie the Prophet was sent to him together with Amon the governour of the citie As for these words of Ahabs Take Micaiah and carry him back from hence it may be probably gathered that when at first they fetched Michaiah they fetched him out of prison whither he is now sent back again and because of this many Expositours incline to think that this Micaiah was that Prophet that formerly threatned that his life should go for the life of Ben-hadad whom he had sent away in peace chap. 20.42 and that for this he had been ever since kept in prison Vers 27. Put this fellow in prison and feed him with bread of affliction c. That is with a diet course and scanty a poore pittance enough to hold life and soul together such as is usually allowed to poore captives and slaves and will onely serve to prolong their affliction and misery See Deut. 16.3 Vers 29. So the king of Israel and Jehoshaphat the king of Judah went up to Ramoth Gilead It was much that good Jehoshaphat should cause Micaiah to be sent for and then suffer a proud Baalitish priest to smite him on the cheek before his face and heare the king with such a severe charge send him back to prison and never open his mouth to speak a word for the poore Prophet but that he should go up to Ramoth Gilead with Ahab after the Prophet had foretold the dangerous event of this expedition is farre more strange and indeed all that can be said herein is this that either he was so farre overborn with the confidence of those foure hundred Prophets that promised victory that he began to think however at first he suspected them that their words might prove true rather then Micaiahs the rather because he knew that they should fight in a just cause which God usually favours or else that having engaged his word already to Ahab with whom he had lately joyned himself in affinitie he was loth to shrink now upon the words of Micaiah but chose rather to hazard the successe and to make triall what the event would be Vers 30. And the king of Israel said unto Jehoshaphat I will disguise my self c. Great personages are usually most laid at in battels and besides the prophesie of Micaiah had scared Ahab doubtlesse though he seemed to slight it yea perhaps he might also heare of the king of Syrias charge to his souldiers concerning him to avoid therefore this danger and so if it might be to elude Micaiahs threat he resolves to disguise himself and to enter the battel in the habit of an ordinary captain But yet happely Ahab pretended that he did this onely that the Syrians might not know there were two kings in the battel lest they should thereby be rendred the more cautelous and wary in their fight And thus he might indeed upon a fair ground wish Jehoshaphat to go on in his robes because he would not put upon him the disguising of himself in the attire of a common souldier or captain Vers 31. Fight neither with small nor great save onely against the king of Israel This the king of Syria commanded his two and thirty captains 1. Kings 22.31 first because he might well hope that the death or taking of the king would be the readiest means to rout the whole army or secondly because he desired to wipe off the dishonour that fell upon him in the last battel by bringing Ahab under his mercie as he was then exposed to the mercy of Ahab So well doth he repay the mercie which the king of Israel had then shown him and that no doubt by the speciall hand of Gods providence to convince him of his folly in sparing him whom God would have had destroyed Vers 32. Jehoshaphat cried out That is he cried out for help to wit both by calling upon Ahab to help him whereby it may be the Syrian captains perceived that he was not the king of Israel and by calling upon God for succour who thereupon helped him as it is said 2. Chron. 18.31 and moved the Syrians to depart from him onely the Lord was pleased by bringing him into this danger to let him see his folly in going out with Ahab notwithstanding the Prophet Micaiah had given him so fair a warning Vers 34. Turn thine hand and carrie me out of the host for I am wounded That is out of the battel for he left not the camp lest his souldiers should fly but was stayed up in his chariot untill the evening vers 35. and thus at last the vengeance of God fell upon him for his idolatry and for his persecuting Gods prophets but especially for the death of Naboth Vers 38. And one washed the chariot in the pool of Samaria and the dogs licked up his bloud c. See the note chap. 21.19 41. Vers 42. Jehoshaphat was thirty and five yeares old when he began to reigne and he reigned twenty and five yeares in Jerusalem Seeing therefore he began his reigne in the fourth yeare of Ahab as it is said in the foregoing verse who reigned two and twenty years in Samaria it must needs follow that whilest Jehoshaphat sate in the throne of Judah Ahab reigned in Israel about seventeen or eighteen years Ahaziah the sonne of Joram two years and Jehoram his brother the second sonne of Ahab about foure years and then Jehoshaphat dyed and
they should by way of derision call upon him to go up the hill as commonly it is thought these words were spoken I cannot conceive Vers 24. And he turned back and looked on them and cursed them in the name of the Lord c. That is by authority from God he pronounced them accursed of God and indeed therefore it is expressed that he looked on them before he cursed them to intimate that he did not do it in a suddain passion to revenge himself but by the speciall instinct of God and that to punish the wickednesse of the parents in the death of these their misnurtured children and to let the Israelites see that if God would so severely revenge the reproaching of his prophets in the mouthes of little children much lesse would he endure it in those that were of ripâ—r yeares It is strange indeed that the prophet after durst go to Beth-el but he went under Gods protection who was able to defend him as he had done his master Elijah against the fury of king Ahaziah when he had fetched fire from heaven upon his captains and their souldiers CHAP. III. Vers 1. NOw Jehoram the sonne of Ahâ—â— began to reigne over Israel in Samaria the eighteenth yeare of Jehoshaphat c. Chap. 1.17 it is said that he succeeded his brother Ahaziah and began his reigne in the second yeare of Jehoram the sonne of Jehoshaphat but that was onely because Jehoshaphat when he went with Ahab against Ramoth Giâ—ead did designe his sonne Jehoram to be king in his room and to govern the kingdome in his absence howbeit at his return he resumed the government of the kingdome to himself as we see in this place and indeed there was good cause for the trouble that Jehoshaphat was put to to reform things at his return 2. Chron. 19.4 argues no small distemper of the whole countrey through the misgovernment of that his ungodly sonne in his absence see the note chap. 1.17 Vers 2. He put away the image of Baal that his father had made That is he suppressed the worship of Baal which his father had set up though he continued still the idolatry of Jeroboam in his golden calves it was much indeed that this wicked king should reform so much especially his mother Jezebel being yet living by whose means the worship of Baal was first brought in but it may well be that his conscience was a little startled with the death first of his father and then of his brother Ahaziah occasioned by the strange fall that he got and with the late revolt of the Moabites from them and besides perhaps he knew that the Prophets of God attributed these things to the idolatry of the Israelites and therefore intending an expedition against the Moabites he resolved first to suppresse the idolatry of Baal that so his warre against Moab might speed the better Vers 7. The king of Moab hath rebelled against me wilt thou go with me against Moab to battel He rebelled in the dayes of Ahaziah immediately after the death of Ahab their father chap. 1.1 but Ahaziah was king little above a yeare and the most of that time perhaps bedrid with his fall and so could not undertake the reducing of Moab to their former obedience and so now Jehoram his brother undertakes it so soon as ever he came to the crown And he said I will go up c. Whether it were out of a desire that Jehoshaphat had to be avenged on the Moabites for their defection from the kings of Judah to Israel for being formerly tributaries to David and Solomon they had left the kings of Judah and given themselves for vassals unto this time to Jeroboam and his successours or for that they had lately with other nations made warre upon him and invaded his land 2. Chron. 20.1 or whether it were because Joram king of Israel had put down the worship of Baal in his kingdome and so in this regard he thought he might the more safely joyn with him in this warre against Moab though he had been formerly reproved by Gods Prophets first for aiding Ahab when he went against Ramoth Gilead 2. Chron. 19.2 and secondly for joyning himself with Amaziah to make ships to go to Tarshish 2. Chron. 20.37 Yet now again he joyned himself with Jehoram the sonne of Ahab and brother of Amaziah in this his warre against the Moabites Vers 8. And he said Which way shall we go up And he answered The way through the wildernesse of Edom. That is Jehoram asked Jehoshaphat which way they should go and Jehoshaphat advised them to go the way through the wildernesse of Edom to wit either that they might come upon the Moabites by a way they looked not for them or that they might take the king of Edom and his forces along with him or else the better to assure that nation of the Edomites by the way of whom they had the more cause to be jealous because some of them had lately been in the field at Engaddi against Jehoshaphat together with the Moabites and the Ammonites 2. Chron 20.22 The Lord set ambushments against the children of Ammon Moab and mount Seir which were come against Judah and they were smitten though at this time they were tributaries to Jehoshaphat and so continued till his sonnes reigne 2 Chron. 21.8 Vers 9. So the king of Israel went and the king of Judah and the king of Edom That is the Viceroy of Edom whom Jehoshaphat had set over them for as yet they had no king of their own 2. Chron. 21.8 Vers 11. Here is Elisha the sonne of Shaphat which poured water on the hands of Elijah That is Here is Elisha the servant or minister of Elijah whether in this particular Elijah made use of Elishaes service we need not enquire because this was the ordinary imployment of servants that attended upon their masters therefore with this proverbiall kind of speech this courtier speaks of him as Elijahs attendant Here is Elishah that poured water on the hands of Elijah and no doubt it was by the speciall instinct of Gods spirit that Elisha was come along with the armie into these deserts of Edom. Vers 12. And Jehoshaphat said The word of the Lord is with him So he judged both because he was the disciple of so great a prophet and perhaps his fame was already spread abroad as also because he conceived there was something in it that he should be now come with the army So the king of Israel and Jehoshaphat and the king of Edom went down to him It was very much that three kings should go down to the prophet and that they did not rather send for Elisha to come to them as at other times the kings of Israel and Judah were wont to do but first the great extremity they were now in might make them desirous to ingratiate themselves to Elisha by all possible meanes secondly it is like enough that Jehoshaphat might advise him hereto and that
blessed Martyr at his death the Lord look upon it and require it before that yeare was expired the Syrians invaded the land again and executed the judgements of God with great severitie for though the Syrians it seems came rather to pillage then to perform any great action for they came with a small company of men and Jehoash went out against them with a very great army yet by the providence of God this small band of Syrian rovers overthrew that great host of Judah wherewith being encouraged they went up against Jerusalem and destroyed all the Princes of the people who had drawn away their king from the worship of the true God and sent all the spoil of them to the king of Damascus and as for Jehoash they left him in sore diseases perhaps by tortures they had put him to which advantage two of his servants apprehending they made a conspiracie against him and slew him in his bed when he had reigned fourty years vers 1. to wit two and twenty years with Jehu and the rest with his sonne Jehoahaz and his grandchild Jehoash which is largely related 2. Chron. 24.18 25. Vers 21. For Jozachar the sonne of Shimeath and Jehozabad the sonne of Shomer his servants smote him and he died This Jozachar was also called Zabad 2. Chron. 24.26 where also it is expressed that Shimeah was an Ammonitesse and that Shomer there called Shimrith was a Moabitesse And these are they that conspired against him Zabad the sonne of Shimeath an Ammonitesse and Jehozabad the sonne of Shimrith a Moabitesse And they buried him with his fathers in the citie of David But not in the sepulchres of the kings 2 Chron. 24.25 CHAP. XIII Vers 1. JEhoahaz the sonne of Jehu began to reigne over Israel in Samaria and reigned seventeen years Yet two years before his death he made his sonne Joash king see vers 10 22. Vers 3. And he delivered them into the hands of Hazael king of Syria and into the hands of Ben-hadad the sonne of Hazael all their dayes That is all the time of the reigne both of Jehu the father and Jehoahaz his sonne Vers 4 And Jehoahaz besought the Lord. Namely when he was brought so low by the Syrians that he had not left him above fifty horsmen and ten chariots and ten thousand footmen as is afterward expressed vers 7. Vers 5. And the Lord gave Israel a saviour c. To wit Joash the sonne of Jehoahaz who afterward prevailed mightily against the Syrians and after that also Jeroboam his sonne chap. 14.27 so that afterward the children of Israel dwelt in their tents as beforetime that is they dwelt in their houses quietly and peaceably see the note 1 Kings 12.16 Vers 7. The king of Syria had destroyed them and had made them like the dust by threshing That is he had broken them to pieces and scattered them as corn may be with too much threshing so that scarse any where was there an army together and they were become a people of no power and no esteem Vers 8. Now the rest of the acts of Jehoahaz and all that he did and his might c That is with what courage and valour he resisted the Syrians though they still prevailed against him which is the rather noted to make it manifest that the calamities that befell the Israelites in his time were of Gods just judgement because of their sinnes rather then from any want of courage and might in their king Vers 9. And Jehoahaz slept with his fathers Having reigned seventeen years vers 1. all which time Jehoash the sonne of Ahaziah reigned in Judah Vers 10. In the thirty and seventh yeare of Joash king of Judah began Jehoash the sonne of Jehoahaz to reigne c. Jehoahaz the father of Joash began his reigne in the three and twentieth yeare of Joash king of Judah and reigned seventeen years vers 1. which must needs be till the nine and thirtieth yeare of Joash king of Judah complete and how then did his sonne begin his reigne in the thirty seventh yeare of Joash king of Judah as is here said I answer that Joash was made king his father yet living and reigned three years together with his father but reigned not alone till the last that is the fourtieth yeare of Joash king of Judah and hence it is also that Amaziah the sonne of Joash king of Judah is said to have begun his reigne in the second yeare of Joash sonne of Jehoahaz king of Israel chap. 14.1 either therefore because Jehoahaz being wearied and broken with long adversity desired to discharge himself in part of those heavie cares that lay upon him or because Elisha had perhaps foretold the victories of this his sonne of which we reade vers 14.15 c. two years before his death he made his sonne king Vers 12. And the rest of the acts of Joash and all that he did c. As namely the three great victories which he obtained against the Syrians of which Elisha foretold him vers 17 18 19. and his rescuing many cities of Israel from the Syrians vers 25. and how he prevailed against Amaziah king of Judah which is related in the following chapter Vers 13. And Joash slept with his fathers Having reigned sixteen years vers 10. to wit after his fathers death besides the three years that he reigned with his father the first yeare of his sole government Joash the sonne of Ahaziah reigned in Judah and Amaziah his sonne the other fifteen years Vers 14. Now Elisha was fallen sick of the sicknesse whereof he dyed To wit about five and fifty years at least as is generally thought after Elijah was taken up into heaven in which time Jehoshaphat Jehoram Ahaziah Athaliah and Jehoash swayed the scepter of Judah and Jehoram the sonne of Ahab Jehu Jehoahaz his sonne and Joash the sonne of Jehoahaz did successively sit in the throne of Israel yet some Expositours hold that Joash his visiting this sick prophet related in the following words was whilest his father Jehoahaz was yet living to wit that when his father had sought unto the Lord as is said before vers 4. then this his sonne Joash came both to visit the sick prophet and to enquire concerning those sad calamities that had befallen the kingdome of Israel and so when he saw him in so weak a condition wept over his face and said O my father my father the chariot of Israel and the horsemen thereof with the same words wherewith Elisha had bewailed the losse of Elijah chap. 2.12 concerning which see the note there Nor is it strange that this wicked king that would not be guided by the doctrine of Elisha should yet thus passionately bewail the sicknesse of the prophet if we consider in what a distressed condition his kingdome was at present and how great things God had done for his predecessours the kings of Israel by Elishaes means Vers 16. And Elisha put his hands upon the kings hands The
prophet putting his hands upon the kings hands when he was drawing the bowe to shoot was to signifie that through Gods assistance whose person the prophet did now represent he should be victorious over the Syrians according to those expressions Psalm 18.34 35. He teacheth my hands to warre so that a bowe of steele is broken by my arms thou hast also given me the shield of thy salvation c. Psalm 144.1 Blessed be the Lord my strength which teacheth my hands to warre and my fingers to fight Gen. 49.24 But his bow abode in strength and the arms of his hands were made strong by the hands of the mighty God of Jacob. Vers 17. And he said open the window eastward c. To wit because Syria lay eastward and it was to signifie the vanquishing of the Syrians by Joash that the arrow was to be shot out at that window The arrow of the Lords deliverance and the arrow of deliverance from Syria c. That is by this arrow is signified that the Lord by thy might will certainly deliver his people and that from the Syrians who have hitherto brought such calamities upon them and thus even that kindnesse which Joash had now shewen to Gods prophets was abundantly rewarded Vers 18. And he said Take the arrowes and he took them And he said unto the king of Israel Smite upon the ground c. Having by the former signe the arrow shot out at the window eastward foreshewen that he should vanquish the Syrians now by another signe he undertakes to shew him how often he should overcome them Vers 19. And the man of God was wroth with him and said Thou shouldest have smitten five or six times c. It seems the Lord had shown to Elisha that so oft as Joash should voluntarily after a generall charge smite the earth so oft should Israel smite Syria and hence was Elishaes anger that he smote the earth no oftner But may some say seeing the Prophet did not enjoyn the king to smite it often why should he be angry with him for this I answer because by the prophets explaining the meaning of his former action to wit his shooting out at the window the king might have easily conceived that even this second action that was injoyned of smiting the earth was also intended as a parabolicall signe of his smiting the Syrians and so thereupon might have been eager to have given many strokes to the earth Some Expositours indeed give another reason of the Prophets anger namely that he was angry not because the king smote the ground no oftner but because by the kings smiting the earth so seldome the Prophet foresaw his future slacknesse in pursuing the execution of Gods vengeance upon the Syrians and the deliverance of Gods Israel but the former reason of the Prophets anger is I conceive most agreeable with the words of the text And whereas this which is here said Thou shouldest have smitten five or six times then hadst thou smitten Syria till thou hadst consumed it whereas now thou shalt smite Syria but thrice may seem to contradict what was said before vers 17. where it was absolutely promised Joash that he should smite the Syrians till he had consumed them we must know that the Prophet there spake onely of an utter consuming those armies of the Syrians over whom he was to obtain three memorable victories but here he speaks of an utter ruining the whole power of the kingdome of Syria in generall which should have been if he had smitten the earth five or six times but now should not be Vers 21. And it came to passe as they were burying a man that behold they spied a band of men and they cast the man into the sepulchre of Elisha c. The meaning of this is that as they were going to bury a dead man they spied a band of Moabites that were broken into their land to rob and spoil their countrey and so not having time to carry him to the place prepared for his buriall they removed the stone that covered Elishaes sepulchre and cast him in there whereupon the dead man revived so soon as he touched the bones of Elisha and stood up upon his feet for we must not think that the sepulchre of Elisha lay open so that in their feare they could presently without any more ado cast the dead man upon the bones of the Prophet however by this singular miracle the Lord was pleased First to teach the people that it was the mighty power of God and not any power in Elisha himself whereby in his life time he had wrought so many glorious miracles And secondly to strengthen the faith of Joash concerning those victories which this holy Prophet of God had foretold him a little before his death in that hereby he might see that God could as easily revive their dead state as he had now revived this dead man yea and besides in this miracle wrought by the dead body of Elisha we have a lively figure of that life which all believers doe obtain by applying to themselves by faith the death of Christ their Saviour Vers 22. But Hazael king of Syria oppressed Israel all the dayes of Jehoahaz That is all the time he reigned alone Vers 23. Neither cast he them from his presence as yet The Lord did not as yet quite root out the Israelites from the land of Canaan which he had chosen for his habitation nor turned them off from enjoying any outward communion with him in his ordinances as he did afterwards CHAP. XIIII Vers 1. IN the second yeare of Joash sonne of Jehoahaz king of Israel reigned Amaziah c. That is in the second yeare of his reigne after he began to reigne alone his father Jehoahaz being dead for he began to reigne three yeares before his father dyed and that was the thirty seventh yeare of Joash king of Judah the father of this Amaziah who reigned fourty years complete See the note chap. 13.10 Vers 2 And reigned twenty and nine years in Jerusalem Of which nine and twenty years Joash reigned in Israel fifteen years complete and something more for he began his reigne the yeare before Amaziah vers 1. In the second yeare of Joash sonne of Jehoahaz king of Israel reigned Amaziah and he reigned but sixteen years in all chap. 13.10 and the other fourteen years complete and something more Jeroboam the sonne of Joash reigned in Israel and therefore it is twice expressed that Amaziah outlived Joash king of Israel fifteen years vers 17. of this chapter and 2 Chron. 25.25 but then may some say if Amaziah lived but to the fifteenth yeare of Jeroboam the sonne of Joash how is it said that Azariah or Uzziah the sonne of this Amaziah began his reigne in the seven and twentieth yeare of Jeroboam chap. 15.1 I answer either Jeroboam was designed king by his father Joash twelve years before his death and so that which was but the fifteenth yeare of Jeroboams
reigne to wit when Azariah or Uzziah was made king of Judah is counted the seven and twentieth from his first designation to the crown of Israel or rather Azariah or Uzziah was not fully seated in the kingdome untill twelve years after the death of Amaziah see chap. 15.1 Vers 3. And he did that which was right in the sight of the Lord yet not like David his father c. That is he did to wit in the beginning of his reigne that which was for the substance of it approved of God but he did not do it as David did with an upright and perfect heart 2. Chron. 25.2 And he did that which was right in the sight of the Lord but not with a perfect heart he did that good he did out of respect to men or to his own advantage not out of a sincere desire of pleasing God such as his father was such was he his father a while out of a respect to men as long as Jehoiada lived did that which was right but out of a false hollow heart and so afterward fell away to idolatry and so did he Vers 4. Howbeit the high places were not taken away c. This is added by way of exception not to that which went immediately before of his doing all things as Joash his father did for his father Joash did not take away the high places no more then he did but to that which is said in the begining of the third verse that he did that which was right in the sight of the Lord to wit in the beginning of his reigne for as concerning this outward conformity which at first he yielded to the law of God herein he failed that he did not suppresse that superstitious worshiping of God in the high places Vers 5. And it came to passe assoon as the kingdome was confirmed in his hands c. It seems the murther of his father Joash chap. 12.20 21. was at least so farre approved and applauded by many of the people as the just judgement of God upon him for his apostacie to idolatry and especially for the death of Zachariah the sonne of Jehoiada that Amaziah at his first entrance upon the kingdome thought it good policie to dissemble his displeasure and give way to the time and so foâ—bore a while to punish the traitours but assoon as he perceived his government well established and found that the conspiratours howsoever the deed done was applauded as the handy work of God had neither any mighty partakers in their fact nor strong maintainers of their persons he on a sudden called them to an account and so without any tumult they were put to death Vers 6. But the children of the murderers he slew not c. Which is noted as one of those acts wherein he carried himself commendably in the beginning of his reigne he might well fear lest the children of those he now put to death might seek in after times to be revenged on him and yet he would rather hazard this then transgresse Gods law which enjoyned that the children should not be put to death for any fault of their parents Deut. 24.16 Vers 7. He slew of Edom in the valley of salt ten thousand and took Selah by warre c. Of this valley of salt see the note 2. Sam. 8.13 whether it were the happy successe of Joash king of Israel in his warres at this time against the Syrians that kindled in Amaziah a desire of undertaking some expedition wherein himself might purchase the like honour or what else it was that first put Amaziah upon this invasion of the Edomites it is not expressed sufficient cause he had of making warre upon them because in his grandfather Jehorams time they had rebelled and so continued unto this time and therefore considering of what importance the reducing of them to their former subjection would be he went forth against them and obtained a notable victory though he did not wholly subdue them the particulars of which enterprise are more fully expressed 2. Chron. 25.5 16. as first that though upon a view taken he found in his own kingdome three hundred thousand serviceable men for the warres yet thinking it the better way in point of policie to wage this warre chiefly by mercenaries he hired an hundred thousand able valiant men of the Israelites for an hundred talents of silver who were in those times by reason of their successefull warres against the Syrians become famous souldiers to go with him against the Edomites for which being reproved by a prophet that came to him and threatned with ill successe if he strengthened himself with the help of these men whom God did not love because they were idolaters though he prospered them in their warres against the cruell Syrians however he stuck a while at the losse of that great summe of money wherewith he had hired them yet at length he dismissed them and they enraged hereby to revenge this high disgrace as they esteemed it fell upon the cities of Judah in their return and slew three thousand of them and took much spoil Secondly that entring afterwards couragiously into the Edomites countrey with his own souldiers he obtained against them a notable victory wherein he not onely slew of them ten thousand as is here expressed but also took other ten thousand prisoners whom he threw from an high rock that very place perhaps which is here called Selah or the rock using it may be such severity against them because notwithstanding this his victory they still stood out and would not be reduced again under the subjection of the crown of Judah thirdly that when he returned home besotted by I know not what strange witchcraft he set up the idol-gods of the Edomites which among the other spoils he had brought away to be his gods and worshipped them and burned incense unto them for which being reproved by a Prophet he would not hearken to him but checked him for daring to meddle with him and so received from the Prophet that fearfull doom that God had determined to destroy him Vers 8. Then Amaziah sent messengers to Jehoash the sonne of Jehoahaz c. That is Amaziah puffed up with his late victory in his warres against the Edomites sent a proud challenge to Joash wherein he dared him to meet him with his best forces and give him battel most probable it is that the injurie done him by the Israelites whom he had dismissed when he undertook the late expedition against mount Seir was the first occasion that provoked him to quarrel with Joash 2. Chron. 25.13 But the souldiers of the army which Amaziah sent back that they should not go with him to battel fell upon the cities of Judah from Samaria c. and that this late wrong might also bring old matters into question namely the slaughter which Jehu the grandfather of this Joash had made amongst the princes of Judah and especially the title which the kings of Judah had to
his father Uzziah but that foure years before he died he wholly resigned his kingdome to his sonne Ahaz and so it was in the fourth yeare of Ahaz when Hoshea slew Pekah and took upon himself the title of king of Israel but this fourth yeare of Ahaz is called the twentieth of Jotham because Jotham had still the title of king though he had foure years before resigned his kingdome to his sonne Ahaz Vers 32. In the second yeare of Pekah the sonne of Remaliah king of Israel began Jotham c. To wit after his father Uzziahs death for he had the government of the kingdome under his father a long time before this to wit ever since his father became a leper as is noted verse 5. About this time therefore did the prophet Isaiah see that glorious vision Isa 6.1 In the yeare that king Uzziah died I saw also the Lord sitting upon a throne high and lifted up and his train filled the temple c. and in this kings reigne Hosea and Micah prophesied to the people Vers 33. Five and twenty years old was he when he began to reigne and he reigned sixteen years c. Some Expositours conceive that he was thus old when he began to reign in his fathers life-time which they hold thereby to resolve that great difficulty concerning the age of his grand-child Hezekiah when he began to reigne of which see the note chap. 18.2 But I rather think it must be understood for so the words seem clearly to import of his age when he began his sixteen years reigne which was after his fathers death to wit to the seventeenth yeare of Pekah as is evident in the first verse of the following chapter In the seventeenth yeare of Pekah the sonne of Remaliah Ahaz the sonne of Jotham king of Judah began to reigne Vers 34. And he did that which was right in the sight of the Lord c. This is more fully expressed 2. Chron. 27.21 And he did that which was right in the sight of the Lord according to all that Uzziah his father did howbeit he entred not into the temple of the Lord and the people did yet corruptly Vers 35. He built the higher gate of the house of the Lord. Or the high gate 2. Chron. 27.3 which was it seems the outer east-gate the gate whereby they went to the kings palace 2. Chron. 23.20 And they came through the high gate into the kings house the same I conceive it was which afterward for the statelinesse of it was called the beautifull gate of the Temple Acts 3.2 and by Jeremy often the new gate as Jer. 26.10 and 36.10 c. Vers 36. Now the rest of the acts of Jotham c. Some of these are related in the Scripture Chronicles as first that he built divers cities in the hills of Judah and in the forrests towers and palaces and secondly that he enforced the Ammonites to pay him tribute to wit of silver an hundred talents of wheat and barley twenty thousand measures 2. Chron. 27.4 5. Vers 37. In those dayes the Lord began to send against Judah Rezin the king of Syria and Pekah the sonne of Remaliah That is towards the end of his reigne they began to conspire against the land of Judah but it seems till his sonnes reigne after his decease they did not invade the land the Lord herein shewing mercy to good Jotham that he took him away before those heavy calamities that immediately after fell upon the kingdome of Judah CHAP. XVI Vers 1. IN the seventeenth yeare of Pekah the sonne of Remaliah Ahaz the sonne of Jotham c. The seventeenth yeare of Pekah was the sixteenth yeare of Jotham chap. 15.32 at which time Jotham did either resigne the kingdome to his sonne Ahaz or at least he left the government to him but yet the lived at least foure years after See chap. 15.30 Vers 2. Twenty years old was Ahaz when he began to reigne and he reigned sixteen years c. If Ahaz was twenty years old when he began his reigne when he died sixteen years after he was but thirty six years old and then was Hezekiah his sonne twenty five years old chap. 18.2 Twenty and five years old was Hezekiah when he began to reigne and he reigned twenty and nine years in Jerusalem whereby it may seem that Hezekiah was born to Ahaz when he was yet but ten or eleven years old which say some Expositours we need not wonder at considering the singular blessing that nation had for generation but because it is very unlikely that the Jews had children so young therefore other Expositours do answer this objection two other wayes to wit first that Ahaz was twenty years old when he that is Jotham his father of whom he had spoken in the former verse began to reigne to wit after the death of his father Uzziah or secondly and I think thus it is better answered that Ahaz began to reigne when he was first designed king in the life of Jotham his father and then he was but twenty years old and the like must then be said of Jotham too chap. 15.30 but when after his fathers death he began to reigne as absolute king himself from which these sixteen years must be reckoned he might be twenty five or twenty six years old or perhaps more Vers 3. But he walked in the wayes of the kings of Israel That is he worshipped idols as they also did for so it is expressed 2. Chron. 28.3 He burnt incense in the valley of the sonne of Hinnom and burnt his children in the fire after the abominations of the heathen Yea made his sonne to passe through the fire c. Concerning this abominable idolatry of making their children to passe through the fire see what is noted Levit. 18.21 But the Ahaz did indeed burn his sonnes at least some one of his sonnes as by way of sacrificing them to his idol-gods is evident 2. Chron. 28.3 where also the place is named where he offered this inhumane oblation to wit the valley of the sonne of Hinnom a valley not farre from Jerusalem Moreover he burnt incense in the valley of the sonne of Hinnom and burnt his children in the fire This high place was called Tophet and was it seems especially used for this execrable idolatry Jer. 7.31 They have built the high places of Tophet which is in the valley of the sonne of Hinnom to burn their sonnes and their daughters in the fire and by Josiah it was defiled chap. 23.10 He defiled Tophet which is in the valley of the children of Hinnom that no man might make his sonne or his daughter to passe through the fire to Molech Vers 5. Then Rezin king of Syria and Pekah sonne of Remaliah king of Israel came up to Jerusalem to warre No sooner was Ahaz settled in the throne of Judah but both Rezin king of Syria and Pekah king of Israel began streight to invade Judah for Pekah reigned in all but
order before thy death Hezekiah had not yet a sonne to succeed him in the throne for Manasseh was borne three years after this as being but twelve years old at his fathers death chap. 21.1 and therefore it is probable that this was one chief thing which Isaiah had respect to in these words that he should advise and determine what was requisite concerning his successour for saith he thou shalt dye and not live that is thou art but a dead man by the ordinary course of nature there is no way of recovery for thee unlesse the Lord shall be pleased by his almighty power to deliver thee it is true indeed this condition was not expressed yet was it understood the Lord purposely or else where concealing this part of his will that Hezekiah receiving the sentence of death in himself might the more earnestly seek for help unto the Lord and that Hezekiah took it for a conditionall threatning and not a declaration of what God had absolutely determined is evident by his praying to God for mercy herein Vers 2. Then he turned his face to the wall and prayed c. To wit either because that wall was towards the Temple or rather to hide his tears and that being thereby the freer from distractions he might the more freely poure forth his requests unto God to whom he now turned as to his onely hope and comfort Vers 3. I beseech thee O Lord remember now how I have walked before thee in truth c. Besides that love of life and horrour of death which is naturally in all men and which grace hath much adoe to overmaster even in the best of Gods servants there were many things that made the sentence of death in a speciall manner terrible to Hezekiah as first because he had yet no sonne to succeed him in the throne chap. 21.1 and it must needs be very grievous to him to think that the promise made to David and Solomon 1. Kings 8.25 There shall not fail thee a man in my sight to sit on the throne of Israel should not be made good to him in his posteritie who had to his utmost endeavoured to keep the condition required of God at the giving of that promise Secondly because he could not but fear lest upon his death Religion would go to wrack again lest the reformation newly begun would soon come to nothing and the poore Church of God would quickly be overgrown with superstition again Thirdly because he saw that those that had been already forward enough to ascribe all the calamities that had befallen the kingdome in his time to his suppressing their high places altars and idols would be now much more bold to insult over him if God should thus suddenly cut him off And fourthly especially because his own faith must needs be sorely assaulted and shaken with these temptations and that the rather because the coming of the Prophet to him in such a manner as Gods Herald to threaten him with death Thou shalt die and not live might seem to imply that God meant to hew him down in displeasure doubtlesse in these regards the heart of Hezekiah was almost overwhelmed with terrours as himself afterward expressed in his song Isa 38.10 14. and hence it is that in this his prayer he pleads his integritie that what he had done in the reformation of his kingdome he had done with an upright heart because he knew it was good in his eyes not by way of expostulation or pleading his merits but to support and strengthen his faith against these temptations that he might with the more hope and confidence call upon God and might by this argument move the Lord to shew him mercy Vers 4. And it came to passe afore Isaiah was gone out into the middle court c. Some reade this afore Isaiah was gone out into the middle citie and indeed it is by many held that Jerusalem was divided into three parts whereof one was the citie of David which is called Zion another that which was of old called Jebus or Salem and a third that which lay betwixt these two and joyned them together and was called the middle citie the same where Huldah the prophetesse dwelt chap. 22.14 for so some reade that place she dwelt in Jerusalem in the second part and accordingly they understand this place that before the Prophet was gone out of the citie of David into the middle citie the Lord sent him back to Hezekiah with a promise of recovery but because the text seems most plainly to speak of the Prophets going out of the kings house and the tender compassion of God in the speedy sending back of the Prophet to comfort the afflicted soul of Hezekiah is the more eminently discovered by this that afore Isaiah was gone out into the middle court of the kings house he was sent back again to the king this translation is justly put into the text of our Bibles as the best and this middle court I take to be the same which is called the court within the porch 1. Kings 7.8 Vers 5. Thus saith the Lord the God of David thy father I have heard thy prayer c. In sending to Hezekiah the promise of his recovery the Lord stiles himself the God of David his father because the promise made to David concerning the continued succession of his seed in the throne of Judah should by this means be made good to Hezekiah who should now live to have an heir to succeed him even as in former time to imply that God would perform to the Israelites what he had promised to Abraham Isaac and Jacob he used to stile himself the God of Abraham the God of Isaac and the God of Jacob. On the third day thou shalt go up unto the house of the Lord. The suddennesse of his recovery makes it evident that it was miraculous and the mention of his going to the house of the Lord sweetens the tidings of his recovery since nothing could more glad his heart then to heaâ—e that having received the sentence of death in himself he should yet again praise God in his holy Temple Vers 6. And I will deliver thee and this citie out of the hand of the king of Assyria c. Though Sennacherib were returned as is most probable into his own countrey yet first there might be some garrisons left behind here and there in the cities he had taken and secondly just cause had Hezekiah to fear that having reinforced his army he would return again and endeavour to wipe of the stain of his present flight and to remove those fears the Lord assures him that as he had so he would still deliver both him and Jerusalem out of the hand of the Assyrian Vers 7. And Isaiah said Take a lump of dry figges c. That is a masse made of drie figges Both the boil that Hezekiah had in this dangerous sicknesse and the masse of figges appointed to be laid to the boil which are
free-will-offerings of God c. As these before mentioned vers 12 13. had the charge of keeping the offerings and tithes and dedicate things so Kore and those under him mentioned vers 15. had the charge of distributing them to the priests and Levites to whom they belonged Vers 16. Beside their genealogie of males from three years old and upward c. Here is expressed more particularly who they were to whom these holy things were distributed to wit besides the males of three years old and upward but under the age of twenty years who had also their portion allotted to them vers 18. they give both to the priests and Levites from twenty years old and upwards as they came in their courses to do their service in the house of the Lord yea and besides vers 18. they gave to all that were registred in the genealogies of the priests and Levites even to their little ones their wives and their sonnes and their daughters through all the congregation Vers 18. For in their set office they sanctified themselves in holinesse That is in this their office to which they were sanctified and set apart they did faithfully and in an holy manner discharge that trust that was reposed in them and were carefull to keep themselves from pollution that so they might be capable of eating these holy things Vers 19. Also the sonnes of Aaron the priests which were in the fields of the suburbs of their cities c. That is besides those mentioned before vers 14 15. that were to distribute the holy things to those that dwelt in Jerusalem or that came up thither in their severall courses for the service of the Temple there were others also chosen who were then expressed by name of the priests that dwelt in the other cities of the kingdome that were to give portions to the priests and Levites that were then abiding in those places and not attending in Jerusalem upon the service of God in the Temple CHAP. XXXII Vers 1. SEnnacherib king of Assyria came and entred into Judah and encamped against the fenced cities c. See the notes 2. Kings 18.13 c. for many severall passages in this chapter And thought to winne them for himself That is resolved to take them for himself and indeed accordingly he took many of them 2. Kings 18.13 Vers 3. He took counsel with his princes and his mighty men to stop the waters of the fountains which were without the citie That is to fill up the fountains and springs with earth and to carry the waters by pipes under ground into the citie that so the Assyrians if they came against Jerusalem might be distressed for want of water whilest they within the citie were abundantly supplyed And they did help him That is his Princes and his mighty men aided him in this work Vers 4. Who stopt all the fountains and the brook that ran through the midst of the land c. That is the brook Gihon of which vers 30. that ranne through the midst of the countrey where Jerusalem stood See 1. Kings 1.33 Vers 10. Whereon do ye trust that ye abide in the siege in Jerusalem That is being thus shut up without hope of help yet notwithstanding ye still refuse to yield up the citie Vers 17. He wrote also letters to rail on the Lord God of Israel c. To wit upon Rabshakeh his return to Sennacherib at Libnah and the report of the approch of Tirhakah the king of Ethiopia See 2. Kings 19.8 9. Vers 18. To affright them and to trouble them that they might take the citie That is to sow the seeds of discord amongst them whilest some should desire to have the citie yielded up and others should oppose them Vers 20. For this Hezekiah the king and the prophet Isaiah the sonne of Amos prayed and cried to heaven See 2. Kings 19.14 15. and at the same time Isaiah sent a comfortable message to Hezekiah wherein he prophesied of the destruction of Sennacherib and the good of Sion Vers 21. And the Lord sent an angel which cut off all the mighty men of valour c. A hundred fourescore and five thousand in all and that in one night See the note 2. Kings 19.35 They that came forth of his own bowels slew him there with the sword That is his own sonnes Adramelech and Sherezer 2. Kings 19.27 Vers 22. Thus the Lord saved Hezekiah c. and guided them on every side He governed them and took care of them all as a shepheard doth of his flock Vers 24. In those dayes Hezekiah was sick to the death and prayed unto the Lord. The prophet Isaiah having visited him and told him that he should die and not live See the notes 2. Kings 20.1 2 3. And he spake unto him and he gave him a signe That is he assured him that he should recover and confirmed that promise with a signe from heaven but withall he gave him also direction to lay a lump of figgs to the boil See the 2. Kings 20.5 c. Vers 25. For his heart was lifted up And this he manifested in shewing his riches to the Babylonian Embassadours for which he was reproved and threatned by the prophet Isaiah See 2. Kings 20.12 19. Vers 27. And Hezekiah had exceeding much riches and honour c. This is added to shew what it was for which his heart was lifted up as was said before v. 25. Vers 30. This same Hezekiah also stopped the upper water-course of Gihon c. The brook Gihon divided it self into two streams one of which Hezekiah turned from the usuall channell and brought it strait down into the west side of the city of David Vers 31. Howbeit in the businesse of the embassadours of the princes of Babylon c. To wit the Embassadours which Besodach-Baladan king of Babylon by the advice of his princes sent unto him see 2. Kings 20.12 God left him to try him that he might know all that was in his heart See Gen. 22.1 CHAP. XXXIII Vers 1. MAnasseh was twelve years old when he began to reigne See 2. Kings 21.1 c. many severall notes for the explanation of this chapter Vers 6. And he caused his children to passe through the fire in the valley of the sonne of Hinnom See 2. Kings 16.3 Vers 10. And the Lord spake to Manasseh and to his people To wit by his servants the prophets the summe of their prophesies is expressed 2. Kings 21.11 15. Vers 11. Wherefore the Lord brought upon them the captains of the host of the king of Assyria which took Manasseh among the thorns It seems he thought to hide himself in some woods and thickets and therefore it is said here that he was taken among the thorns The like is said concerning the Israelites when they were affraid of the Philistines that were come into their land 1. Sam. 13.6 When the men of Israel saw they were in a strait then they did hide themselves in caves and in
thickets Vers 14. Even to the entring in of the fish-gate c. So called because there they used to sell fish Vers 15. And he took away the strange gods and the idols out of the house of the Lord. That idol mentioned vers 7. Vers 20. And they buried him in his own house To wit in the garden of his house called the garden of Vzza 2. Kings 21.18 CHAP. XXXIIII Vers 2. ANd he did that which was right in the sight of the Lord c. See many severall notes for this chapter 2. Kings 22.2 c. and 23.1 c. Vers 11. And to floor the houses which the kings of Judah had destroyed That is the chambers of the priests and Levites which joyned to the Temple Vers 12. And the overseers of them were Jahath c and other of the Levites all that could skill of instruments of musick Those being purposely it seems chosen to oversee the work that might also at set times praise the Lord whilest the work went forward with instruments of musick CHAP. XXXV Vers 3. ANd said unto the Levites that taught all Israel which were holy unto the Lord Put the holy ark in the house which Solomon the sonne of David king of Israel did build It seems that in his father Ammons reigne either the ark had been put out of the most holy place that some idol might be set up in the place thereof and so was set aside in some other place of the Temple or perhaps quite removed out of the Temple or else it had been purposely carried out by the priests that it might not stand there amongst those heathenish idols that were brought into the Temple and therefore now Josiah calls upon the Levites to restore the ark to its own place again in the Temple where formerly it stood Indeed the Levites might not enter the holy place but they might bring it to the entrance of the Temple and there the priests might receive it of them and perhaps by the Levites here are meant all the tribe of Levi both priests and Levites It shall not be a burden upon your shoulders That is the ark the testimony of Gods presence must abide in the Temple his dwelling place and must not be carried from one place to another upon your shoulder as it was before the Temple was built Vers 5. And stand in the holy place according to the divisions of the families of the fathers of your brethren the people c. It seems the severall families of the Levites were severally appointed to attend upon the sacrifices and offerings of the severall families of each tribe some to be employed in that holy service for such and such families and other for others and hence it is that they are here appointed to stand in the holy place that is to attend the service that was to be done according to the divisions of the families of the people and after the division of their own families Vers 11. And they killed the passeover and the priests sprinkled the bloud c. See chap. 30.17 Vers 12. And they removed the burnt offerings that they might give according to the divisions of the families of the people c. That is of those cattell that were given both for sacrifices of all kinds and for the passeover they set apart such cattell as should be for burnt offerings which were wholly to be offered upon the altar that so then of the rest they might give unto the people partly for paschall lambs partly for peace offerings whereof both priests and people had their share or else it may be meant of removing from the peace offerings the fat the kidnies c. that were to be burnt upon the altars Vers 13. But the other holy offerings sod they in pots c. To wit so much of the peace offerings as was to be prepared for the offerers to eat before the Lord. Vers 18. And there was no passeover like to that c. See 2. Kings 23.22 where are also many other notes for the following part of this chapter Vers 25. And all the singing-men and the singing-women spake of Josiah in their lamentations to this day and made them an ordinance in Israel c. The meaning of this may be that it grew to a custome which they observed as a law or else that it was indeed established for an ordinance that in all the mournfull ditties which were sung upon occasion of any publick calamitie they should still mention the mourning that was at the death of Josiah which accordingly the singing-men and the singing-women did upon all such occasions constantly observe As for that following clause And behold they are written in the Lamentations thereby may be meant some volume of mournefull ditties extant in those times wherein it was evident how this was practised amongst the people or else it may be referred to Jeremiahs Lamentations for the death of Josiah CHAP. XXXVI Vers 5. THen the people of the land took Jehoohaz the sonne of Josiah and made him king c. See 2. Kings 23.30 2. And he reigned three moneths in Jerusalem In which time he set up Idolatry again and did evil according to all that his fathers had done See 2. Kings 23.32 Vers 3. And the king of Egypt put him down at Jerusalem That is he deposed him from being king at or in Jerusalem to wit that he should no more reigne as king in that citie but at Riblah this was done for thither the king of Egypt sent for him and there he deposed him and put him in bands or else it may be that he was deposed at Jerusalem and put in bands at Riblah as is expressed 2. Kings 23.33 concerning which see the note there And condemned the land in an hundred talents of silver and a talent of gold which accordingly Eliakim exacted of the people and then paid it to Pharaoh 2. Kings 23.35 Vers 4. And turned his name to Jehoiakim As a memoriall that he was his vassall and that he had made him king And Necho took Jehoahaz his brother and carried him to Egypt Where he died 2. Kings 23.34 Vers 5. Jehoiakim was twenty and five years old when he began to reigne c. See 2. Kings 23.36.37 Vers 6. Against him came up Nebuchadnezzar king of Babylon and bound him in fetters c. See 2 Kings 24.1 2. Vers 8. His abominations which he did and that which was found in him c. To wit his rebellion against Nebuchadnezzar and other things which he did 2. Kings 24.1 2 c Vers 9. Jehoiachin was eight years old when he began to reigne c. See 2. Kings 24.8 9. Vers 10. When the yeare was expired king Nebuchadnezzar sent c. That is when the new yeare came in Nebuchadnezzar sent his servants as is related 2. Kings 24.10 who besieged Jerusalem whereupon Jehoiachin by the advice of Jeremiah yielded up himself and his into the hands of Nebuchadnezzar who carried him to