suddainly stor'd again Therefore they must take heed that in their rage they did not so wast the Land as to prejudice Posterity But with other Trees that were not Fruit-Trees they might build Bulwarks about a City which they besieged till it was subdued from vers 10. to the end He now gives directions concerning uncertain Murder how it is to be expiated Chap. XXI If one be found slain and lying in a field and it be not known who hath slain him then the Elders and Judges of the Towns and Cities round about shall for the better satisfaction of them all come forth and see the measure taken between the dead body and the Cities round about it if it be doubtful what City is nearest because the next City is to make expiation for the Murder in manner following viz. The Elders of that City shall take an Heifer that hath not been wrought with and which hath not drawn in the Yoke and they shall bring down the Heifer unto a rough and obscure Valley that lies neglected and uncultivated to make the thought of Murder more horrible and dreadful and there they shall strike off the Heifers neck signifying that the Murderer ought so to be used could he be found out and that if they had him in their hands they would so serve him And the Priests the Sons of Levi shall come near whom the Lord hath chosen to minister unto Him and to bless the people in his Name to shew by their presence that this was an extraordinary Sacrifice and that the Elders might before them as in Gods presence protest their Innocence and to see that all things were done according to Law and to satisfie the Elders in any thing that might seem doubtful For by their word and Sentence as Expounders of Gods Law any thing in Controversie or any Stroke must be judged or tried And all the Elders of that City which was nearest to the slain man shall wash their hands over the Heifer thereby intimating that they were innoceâ—â— of the blood of the slain man see Matth. 27.24 and they shall solemnly declare and protest That their hands have not shed that blood neither have their eyes seen it shed by any other Then the Priest shall say Be merciful O Lord unto thy people Israel whom thou hast redeemed and lay not innocent blood unto their Charge Impute not that to them which hath not been done by them and lay not the punishment thereof upon them And so they shall put away the guilt of innocent blood from among them that is they shall be discharged from the guilt of this murther and shall not be punished for it they performing all these things which are here commanded by God from vers 1. to 10. 2ly He gives direction that when they go out to War with a foreign Nation and among the Captives see a beautiful Woman * It was not lawful for them to contract any alliance by marriage with the Amorites see Exod. 34.16 Deut. 7.3 which one of them hath a desire to make his wife In such case he shall bring her home to his house and she shall shave her Head and pare her Nails and shall put off the Heathenish Garment wherein she was taken and shall bewail her Father and Mother a full month as if they were dead she being to bid farewel for ever to them by all which things was intimated that she must renounce her Heathenism and all the corrupt Customs and Superstitions thereof and forsaking her Fathers house must be ingrafted into the Israel of God and must worship God as they did These things being performed she might become his wife But if after he had consummated the marriage †This liberty for Israelites to marry Heathenish Captive-women is like that of Divorce Deut. 24. which was only suffered for the hardnâ—ss of their hearts and is only to be understood of the Captives of foreign Nations not of the Canaanites who were all to be destroy'd with her he should find no content in her and was desirous to put her away he might do it but must then freely set her at liberty to go whether she would because he had humbled her He must not sell her for money under pretence that she was his Captive and Servant from vers 10. to 15. 3ly If a man have two wives which though contrary to God's first Institution Gen. 2.22 23 24. yet He for a time suffered but approved not as appears Mal. 2.15 Matth. 19.4 5. and one of them was better beloved by him than the other and he have Sons by them both He commands that the Son by the first wife though less beloved shall not lose his right of Primogeniture but he shall injoy the right of the first-born which by the Law of Nature belonged unto him and his Father shall give him a double portion of all that he hath For he is the beginning of his strength from vers 15. to 18. 4ly If any man have a stubborn and rebellious Son which will not obey the voice of his Father or the voice of his Mother and that when they have chastened him will not hearken unto them then shall his Father and Mother bring him to the Elders of the City and shall say unto them This our Son is stubborn and rebellious he will not obey our voice he is a Glutton and a Drunkard Then the Elders of the City shall examine the matter brought against him and if they find it true the men of the City shall stone him with stones that he die So shall ye put away evil from among you and all Israel shall hear and fear By the severity of this Law Children were taught to be more obedient to their Parents and Parents were taught to be more careful in a right Education of their Children from vers 18. to 22. 5ly If any man have committed some notorious Offence that deserveth the judgment of death and being condemned for it be hanged on a Tree His body shall not remain all night upon the Tree but they must in any wise bury him that day for he that is hanged is accursed of God that the Land be not defiled This kind of death was usually the punishment only of those who had by some notorious wickedness provoked God to pour out his Wrath upon the whole Land and so were hanged up to appease his Wrath as we may see Numb 25.4 2 Sam. 21.6 And it was esteemed the most shameful and accursed * Hence it was that God would have his dear Son our blessed Lord and Saviour suffer this kind of death that even hence it might be more evident that in his death he bare the Curse due to our sins according to that of the Apostle Gal. 3.13 because the very manner of this death did intimate that such men as were thus executed were such execrable and accursed Wretches that they did as it were defile the Earth with treading on it and would
of that time which 't is like was at first prescribed to them by God but when it was prescribed doth not appear and was confirmed afterwards by an express Law see Deut. 25.5 6. Ruth 1.11 Math. 22.24 and this was to preserve the Preheminence of the First-born as a Type of Christ otherwise and in any other case the Brothers marrying of the dead Brothers Widow was forbidden Levit. 18.16 Thou shalt not uncover the nakedness of thy Brothers Wife it is thy Brothers nakedness And this Law seems to be of a moral nature and perpetually binding and hereupon Herod was reproved by John Baptist for marrying his Brother Philips Wife but the former was prescribed to the Jews only upon that particular reason before mentioned and being only a temporary exception or dispensation from a perpetual Precept concern'd only their peculiar state and with it it is at an end But Onan though he married her as his Father injoyn'd him yet wickedly envying the honour of his dead Brother he resolved not to be the Father of any Child that should be reputed His Brothers and not his own and therefore rather than he would raise up seed unto his Brother he spilt his seed on the ground For which great wickedness God cut him off with sudden Vengeance Onan being dead his third Son Selah was to marry her but Judah it seems fearing the like ill hap to him which had befallen his elder Brothers and suspecting perhaps some fault in her or that some unluckiness followed her he perswades her to go to her Fathers House and there continue till his Son Shelah was grown up pretending to her He should then marry her but intending no such thing Shortly after Judah's own Wife the Daughter of Shuah died and when his mourning for her was over he went up to his Sheep-Shearers at Timna at which time they used to feast and rejoyce with their Friends Tamar understanding this and perceiving how Judah had dealt with her as to Selah she putting off her Widows Apparel and putting on a Veil and disguising her self she sat in an open place in the way to Timna where Judah was to pass both to tempt and be tempted Judah not knowing her thus veiled and taking her for an Harlot he applies himself to her accordingly and promises to send her a Kid from his Flock for a Reward She as it seems whispering or changing her voice and tone that he might not discern who she was consents to him on condition he would give her a Pledge viz. his Signet his Bracelets and his Staff that he would perform what he promised Hereupon He lay with her and she conceived by him and went her way and took her Widows Apparel again Judah sends the Kid to her by his friend intending to take up his Pledge But he not finding her Judah said Let her take it and keep it to her self lest by overmuch inquiry after her my folly with her be discovered so much are men more afraid of shame before men than of sinning against God About three months after it was told Judah that Tamar was with child by Whoredom When He heard this He was very angry and said Bring her forth and let her be burnt that is let her be carried before the Magistrate that so she may be punished as an Adulteress with burning according to the Law of the Country (g) It seems it was either law or practise even among the Canaanites to punish Adultery with death and sometimes with fire In such detestation have some Heathens had that sin see Jer. 29.22 23. So Moses's Law after Deut. 22.22 23. condemned them to be stoned and a Priests Daughter for Fornication to be burnt Levit. 21.9 For in regard of the promise that Judah had made of his third Son Selah to her for an Husband and she had accepted of it she was in the case of a betrothed Woman and so her fault was to be reputed Adultery for which Crime no less punishment was thought fit even before the Law was given Judah herein bewrays his own partiality in his own sin and inhumane cruelty in thus judging her to fire and the fruit of her Womb yet unborn and that before he had heard what she could say for her self never minding how unjustly he had dealt with her in not giving Shelah to her and possibly being willing to rid her out of the way because he was unwilling to match Shelah to her But Tamar being brought forth sent to her Father-in-law the Signet Bracelets and Staff affirming that by the Man to whom those belonged she was with Child Judah being thus convicted did not shuffle as many would have done in such a case but being conscious of his Crime he acknowledges those things to be His and thus she convicts by his own Seal entangles him with his own Bracelets and beats him with his own staff He now acknowledges she was more Righteous than himself because he had fail'd to give his Son Shelah to her which if he had performed her Chastity might possibly have bin preserved And thus the cause fell when the Prosecutor was turned from charging her to accuse himself wherein he testifi'd his Repentance and as an evidence thereof he ceas'd from offending in that kind again with her and wherein he had done amiss resolved to do so no more see Job 34.32 Shelah was after married and probably to Tamar See Numb 26.20 Tamars time of travail now drawing nigh behold Twins were in her Womb. Her travail was very painful and perillous by the strife of the Twins in her body and by that God seem'd to Chastize her for her great offence One of the Children putting forth his hand which was not according to the ordinary course of Nature the Midwife bound a Scarlet thread upon it by that mark to discover him from the other saying This comes forth first for so she perswaded her self it would be But He drawing in his hand again behold his Brother came out Then she said How is it that thou art first broken forth This breach is thine or thou art first broken forth into the World and hast put back thy Brother and thou shalt bear the name of it and shalt be called Pharez which signifies a breach Then came forth the other with the Scarlet thread whom they called Zarah (h) Zarah signifies risen or sprung up as the Sun is said to rise from a word signifying to appear because he first appeared and in part came forth first All these things seem here so punctually related to shew the birth of Pharez who was one of our Saviours Progenitors and to intimate to us that it is of meer Grace that one of Judah's Family the fruit of Incest was chosen to be the Stock from whom the Messiah should Spring as also to assure us that Christ will not reject great Sinners who repenting of their Sins fly unto him for pardon seeing he would as to his humane Nature descend of such as
their Bodies nor their Clothes were burnt to ashes vers 5. Moses justifies God before Aaron in this his severe and tremendous stroke declaring that He will be sanctified by them that come nigh him and before all the people He will be glorified see Exod. 19.22 thereby presenting unto Aaron two arguments against Murmuring 1. Because the punishment was just 2. Because God would be glorified thereby and both the people in general and Aaron's Posterity in particular should thereby receive great good and benefit Hereupon Aaron held his peace and laying his hand upon his mouth gave a notable instance of his Piety and quiet submission to the holy will and pleasure of God Then Moses commanded Mishael and Elzaphan Aaron's Cosin-Germans to carry forth their dead Bodies without the Camp and to bury them there And He charges Aaron and his two surviving Sons Eleazer and Ithamar not to mourn for them nor uncover their Heads by taking off their Miters or Bonnets which they wore in the execution of their Priestly-Office nor rend their Clothes nor go out from the door of the Tabernacle upon this sad occasion lest they die for it and thereby also bring wrath upon the people For this was an extraordinary Judgment of God that had befallen their Brothers and they were to testifie their submission thereunto by not openly lamenting their death And they being newly anointed and now at this time prepared for their first entring upon the execution of their Priestly Office they might not break off their Service to attend the burial of their Brothers Yet the whole House of Israel were commanded to lament and bewail this burning which the Lord in consuming Nadab and Abihu had kindled among them and thereby threatned them all if they sinned presumptuously Moses upon this occasion gives to Aaron and his Sons and their Successors a Command to abstain from Wine and strong Drink when they went to minister before the Lord lest they should thorow any distemper or indisposedness (o) From this Ordinance made on this occasion some conclude that Nadab and Abibu were raised up to this presumption thorow the fume of Wine or strong Drink that might arise therefore be disabled from the execution of their Function in the two main parts of it viz. in discerning betwixt Holy and Vnholy Clean and Vnclean and in teaching the Law to the people And that this severe stroke (p) Non satis probari potest eos aeternum damnatos Peccatum enim ipsum quod attinet ex infirmitate videtur commissum non prae ebrietate ut vult R. Solomoh Quicquid igitur peccati huic inadverientiae inerat id omne temporali poena plectitur ut post nihil poena id propter iis luendum restare videatur Freidlibius upon Nadab and Abihu might not so cast down Aaron and his Sons as to make them neglect their meat or intermit their Service or be less lightsome in it then before Moses encourages them to their duty by inviting them to participate of the Provisions of the Lords Table and to eat of the Meat-Offerings and of the Shoulder and Breast of the peoples Peace-Offerings according to the manner that God had prescribed It so happened at this time that Eleazar and Ithamar upon the suddain and dreadful death of their two Brothers had as it seems being under extremity of grief and sorrow burned the Goat of the Sin-Offering mentioned before Ch. 9. vers 15. without the Camp which should not have been done the blood thereof not being carried into the Tabernacle see Levit. 4.16 17. but it should have been eaten by the Priests see Levit. 6.26 30. Moses not knowing what was become of it diligently sought after it out of a care that Gods Ordinance should be exactly observed and the Priests Rights duly maintained and understanding what Eleazar and Ithamar had done He chides them for their failing therein But Aaron extenuates his own and his Sons fault as occasioned thorow grief and the pressure of those doleful things that had befallen them intimating that if they had then eaten of the Sin-Offering it would not have been acceptable to the Lord For that great heaviness and sorrow they were now under made them unfit to eat those holy things as the Lord required who would have them eaten with joyfulness in his Presence see Deut. 12.7 and Moses allows their excuse and so passes the matter by Levit. Ch. 10. whole Chapter SECT XXXIII HItherto we have seen the Laws that concerned the Sanctification of the Priests and the Rites and Ceremonies of the Sacrifices Now general Laws are given concerning the Sanctification of the people and first for avoiding that uncleanness which they might contract from things without them And in giving these Laws God spake both to Moses and Aaron because it belonged both to the Magistrate and the Priest to see them put in execution the Priest being to teach the difference between things clean and unclean see Ezek. 44.23 and the Magistrate to take care that this difference be observed and hence is that Numb 9.6 And certain men that were defiled by the dead body of a man that they could not keep the Passover on that day came before Moses c. First Then here are Laws given what Creatures were to be accounted clean and unclean and how they must not defile themselves either with eating or touching (q) As a moral admonition that they ought to refrain from all fellowship in evil see Isa 52.11 any unclean thing but must walk as an holy people of the most holy God The Laws concerning Creatures which are to be accounted clean (r) No doubt but this distinction of clean and unclean Beasts was by revelation made known to the Fathers from the first whence that direction is given to Noah immediately before the Flood Gen. 7.2 but this seems only in respect of Sacrifices for as to eating or not eating it seems they had no distinction then of clean and unclean Beasts Gen. 9.3 Every moving thing that liveth shall be meat for you even as the green herb have I given you all things But now by this Law the Israelites are forbidden the eating of divers meats both Flesh and Fowl and Fish as unclean and that possibly to inure this stubborn people to an absolute dependance on Gods Word and Will in all things as also to restrain them from that which was usually eaten among the Gentiles and to mind them of the difference God had put between them and all other Nations and the special purity He requir'd of them above all other people see Levit. 20.25 26. And therefore the Apostle reckons this among the the legal shadows Acts 2.16 17. Let no man judge you in meat or drink c. which are a shadow of things to come but the body is of Christ See also Acts 10.15 or unclean as to Food may be reduced to these three heads First Concerning fourfooted-Beasts Those are to be accounted clean
or Pentecost see Levit. 23.10 15. which was to be reckoned from the second day of the Feast of unleavened-bread see note a and from thence they were to reckon seven compleat Sabbaths or Weeks which made 49 days then on the morrow after the seventh Sabbath or Week which was the fiftieth day reckoning the day on which they began their account inclusively they were to keep the Feast of Weeks or Pentecost This Feast they were to keep unto the Lord with the Tribute of a free-will-Offering of their Fruits according as the Lord had blessed them over and above the Sacrifices appointed for the day Levit. 23.17 20. and with those they were to rejoyce together before the Lord in chearful feasting they and their Families and the Levite Stranger Widow and Fatherless in the place which the Lord should chuse remembring how their Fathers were Bondmen in Egypt and how wonderfully God had delivered them from thence from vers 9. to 13. Next he comes to the Feast of Tabernacles or Booths made with the boughs of Trees Levit. 23.34 40. which they were to observe seven days after they had gathered in their Corn and the fruit of their Vines and this Feast they were to Celebrate not only with inward joy but with the outward expressions thereof viz. by Sacrifices of Thanksgiving unto the Lord with sober and religious feasting of the Poor and the Levites the Stranger and the Widow rejoycing before the Lord in contemplation that he had so eminently blessed their increase Three times a year viz. at these three solemn Feasts He tells them All the Males shall appear before the Lord in the place which he shall choose and they must not appear before Him empty but every one must come with such a Gift and Oblation as he was able and willing to give from vers 13. to 18. He comes now to shew them That they must appoint Judges to sit in the Gates the usual places of Judicature in all their Towns and Cities who must judge the people with just Judgment and not wrest or pervert Judgment nor partially respect Persons in Judgment nor take Bribes For a Gift blindeth the eyes of the wise that is of those that seemed so to be making them judge otherwise than they ought to do being byassed by the love of lucre and maketh those that should be righteous in Judgment to pass a perverse Sentence But it must not be so with their Judges but they must follow that which is altogether just that they may live and inherit the Land which the Lord shall give them Further he tells them They must not plant Groves * Notwithstanding the Israelites corrupted themselves herein several times as Judg. 3.7 6.25 1 Kings 14.15 23. and there were Prophets of the Groves 1 Kings 18.19 They planted Groves placed Idols in them served them as the Canaanites and other Heathens did Deut. 12.2 Thus it was in the times of the Judges Ch. 3.7 In the times of the Kings of Israel throughout 2 Kings 17.16 This was in them gross Idolatry Yet the Patriarchs did formerly worship God in Groves and that without sin near to the Altar or Temple which might seem in sanctity to vie with them and be an occasion of Idolatry and would be an imitation of the Heathens who us'd to have their Idols in Groves (r) V. 21. Non plantabis lucum Ne in ritibus colendi veri Dei Idolatras imitari videamini Illis enim familiare erat in lâ—cis Sacra sua mixime obscaena peragere Eadem de causa vetat ne constituant sibi statuam qum instar Idoli more gentilitio colant Jans And further that they should not set up any Image or Statue to Worship as the Heathen did which thing the Lord hateth from vers 18. to the end He now comes to shew them that the things sacrificed to the Lord must be without Chap. XVII blemish Thou shalt not says he sacrifice to the Lord thy God any Bullock or Sheep wherein is any blemish or any ill-favouredness for that is an abomination to the Lord see Levit. 22.20 21. Deut. 15.21 He shews that if any among them were found guilty of Idolatry in that they had worshipped the Sun or Moon or any of the Host of Heaven and consequently any other Creature they must be ston'd to death whether it were Man or Woman because they had wrought wickedness in the sight of the Lord and transgressed his Covenant whereby they had bound themselves in Obedience unto God and did openly as it were renounce God and the true Religion and chuse unto themselves other gods If he be convicted by the testimony of two or more credible Witnesses one not being sufficient the Witnesses shall throw the first stones at him which was to make them more afraid to bear false witness and to bring the guilt of innocent blood on their own heads and then the rest of the people assembled were to have a hand in the execution of him hereby to inure them to be fervent and zealous in Gods Cause against all those that should despise and disregard his Laws and so they should put away evil from among them He further shews them That when in their Towns or Cities any difficult matter did arise as in the case of bloodshed it being doubtful whether it were to be reckoned Murder or only Chance-medly or concerning any plea about their Estates or any stroke given or any thing of the like nature in that case they were to go to the place which God should chuse which in the after-times was Jerusalem and there resort to the Priests as Expounders of the Law and to the Judge or Judges as the civil Magistrates who were to shew them the Sentence of Judgment that is what is just and right in this matter that so the thing in question might be decided see 2 Chron. 19.8 9 10. and they were to do according to the Sentence which the Priests and Judges should give because in cases of greater difficulty the Priests were to inquire of the Lord that they might not give wrong Judgment And death was to be inflicted on him that would not hearken to the Priest so expounding the Law or the Judge passing Sentence according to it especially if he stubbornly and presumptuosly opposed their Judgment though they proved it never so clearly out of the Law and the Priest had inquired of the Lord about it And all the people shall hear and fear and do no more presumptuously Further when they were come into Canaan and should desire to have a King over them like other Nations he prescribes certain Laws and Rules to them concerning their electing of him and His duty And first he injoyns that they set only such an one to be King over them who is one of their Brethren and Nation an Israelite not a Stranger lest he change their Religion into Idolatry and so bring them into Sin and Slavery and only such an
unto me Thus the glory and strength of the Heathens shall by little and little fade and decay and though they be in places of strength yet even in those close places their fortified Cities and Towers they shall be no less afraid then if they were only in some poor unwalled villages He now concludes his Song praising God for all the benefits before recited The Lord liveth and blessed be my Rock and exalted be the God who is the rock of my Salvation It is God who avengeth me and bringeth down the people under me and who bringeth me forth and delivereth me out of the hands of mine enemies notwithstanding all their power and policies Thou hast lifted me up on high over those that rose up against me Thou hast delivered me from the violent man viz. from Saul my most violent and deadly enemy Therefore I will give thanks unto the Lord among the heathen that is I will labour to spread the knowledg of thee and so to exalt thy praise among the Heathen Nations †See Apostol Hist on Rom. 15.9 This David speaks by a spirit of Prophesie having respect to the calling of the Gentiles whom thou hast brought into subjection to me God is the Tower of Salvation for his King that is he is as a Tower in which he is safe and sheweth mercy unto his anointed unto David and to his seed for evermore that is God will manifest his favour to him to his posterity after him and principally to Christ who was to be of his seed according to the flesh Rom. 1.3 and to all the faithful members of Christ who are also by faith his seed See Isa 53.10 and Heb. 2.13 2 Sam. Ch. 22. whole Chapter SECT CCI. DAvid now towards his latter end apprehending his death approaching in imitation of Jacob and Moses leaves behind him a kind of Testamentary Prophesie that his Kingdom and Throne should be established for ever namely in the person of the Messias who was to come of him according to Gods Covenant 2 Sam. 7.16 and he Prophesies of the righteousness glory and prosperity of that Kingdom and these were the last words he wrote by the inspiration of the Holy Ghost for the use of the Church In the Preface to this Prophesie he first sets down his own Titles saying I am the Son of Jesse by birth yet by the grace and favour of God exalted to be King of Israel and who have been enabled by the Spirit of God to compose many Divine Hymns and Psalms for the benefit of the Church and thereupon have been call'd the sweet Psalmist of Israel I David do now declare that the Spirit of the Lord did formerly speak by me and his word was in my tongue when I uttered those Divine composures And the same God of Israel who is the Rock of Israel hath now spoken to me and I am to declare that there shall be a ruler over men a righteous person that shall rule them in the fear of God (a) These words are unstood by learned men as a promise of the Messiah Quid dominabitur in timore Domini cum spiritu timoris Domini unctus sit quid subditos suos ita spiritu suo gubernavit ut ex vero Dei timore sanctitati vitae studeant Osiand And he shall reign prosperously and still increase in glory his glory shall be like the morning light that shines more and more unto perfect day and shall daily increase like the grass that hath seasonably the moistning rain and warming Sun to make it sprout up and grow And though my house be not so with God as it should be but I and mine have been guilty of many great sins and transgressions yet God hath made with me an everlasting Covenant viz. that my Kingdom and Throne shall be established for ever in the person of the Messiah who shall come out of my loyns Ch. 7.16 and this Covenant is well ordered in all things for the glory of God and Salvation of man and sure to be performed And this promise of God that the Messiah should spring from my loyns and come into the world to save sinners is that on which my hope of Salvation is firmly grounded and this thing I wish and desire above all things though God do not make the glory of my Temporal Kingdom to grow and increase But as for those sons of Belial those prophane graceless and stubborn wretches who will not submit to the Kingdom of the Messiah they shall be all of them as thorns plucked up and cast away because they are so intractable that they cannot be taken with hands but the man that shall go about to touch them had need have his hands armed with some iron glove or gantlet and to have a staff in his hands like the staff of a Spear wherewith to thrust them into the oven And these intractable thorns shall be burnt and consumed in the same place where they grew Whereby as some think he Prophesied of the destruction of the obstinate Jews who were by the Romans destroyed in the same place or City where they lived and by wicked hands had crucified the Lord of life 2 Sam. Ch. 23. from v. 1. to 8. SECT CCII. HEre now follows a Catalogue of David's Worthies men renowned for valour and admirable exploits and such as were great supports to him in all his troubles 1 Chron. 11.10 These are the chief of the mighty men whom David had who held strongly with him in his Kingdom and join'd with the Elders of the people to make him King they were in all thirty seven whereof Joab was the chief being Captain General of the Host 1 Chron. 11.6 Next to him were six chief Colonels and of them the first three were above the other three The first three were Adino Eleazar and Shammah This Adino was call'd the Eznite from the Country where he was born or bred and the Tachmonite or Hackmonite from his Father being the Son of one Tachmani or Hackmani And also Jashobeam or Josheph-Bassebet because he sat in the Chair and was President of the Council of War Concerning his Exploits 't is said of him 2 Sam. 23.8 That he lifted up his Spear against eight hundred and slew them In the 1 Chron. 11.11 There are only 300 mentioned Therefore either 800 were slain by him at one time and 300 at another or else he discomfited 800 whereof only 300 were slain outright by himself and the rest by others which yet are said to be slain by him because they were slain by those that fought under him The Second of the first three was Eleazar one of the posterity of Ahoah a Benjamite 1 Chron. 8.4 he was with David at Pasdammim when the Philistines were gathered together in battel against him and there defended a field of barley against them when the rest of the people fled away and slew so many of them that at last the people returned to the spoil of the enemy
the plea of an Elder Brother and has Abiathar and Joab on his side if he can strengthen himself by this marriage he will not then fear to shew himself and endeavour to get the Kingdom for himself and then Abiathar and Joab will King it under him Then falling into a passion he said God do so to me and more also and bring upon me greater misery than I dare now mention see Ruth 1.17 if I do not make it appear to all the world that Adonijah hath spoken this word against his own life For as the Lord liveth who hath set me on the Throne of my Father and made me a family and Court according to the dignity of a King as he promised 2 Sam. 7.12 13. Adonijah shall surely this day be put to death So he immediately gave order to Benaiah Captain of his Guard to fall upon him and kill him which accordingly he did * Thus what Nathan threatned against David 2 Sam. 12.10 viz. that the sword should not depart from his house was fully verified Then sending for Abiathar he told him He was worthy to be put to death also for thus joining with Adonijah in this conspiracy but says he I will not at this time put thee to death because thou didst bear the Ark of God before my Father David and hast been a great sharer with him in all his afflictions and sufferings therefore get thee to Anathoth a City in the Tribe of Benjamin which with the fields about it belongs to the Priests and there live a private life and meddle no more with the Priesthood or Civil affairs And thus Solomon by thrusting out Abiathar from his office and placing Zadok in his room fulfilled the word of the Lord which he spake concerning Eli 1 Sam. 2.31 when the Tabernacle was at Shiloh and concerning Phineas Numb 25.13 These things being thus transacted tidings came presently to Joab that Adonijah was slain and Abiathar confin'd to Anathoth whereupon being conscious of his own guilt in joining with Adonijah in his aspiring to the Crown though he would not join with Absalom in the like case he fled to the Tabernacle at Gibeon and there laid hold on the horns of the Altar thinking possibly by that means the rather to escape because Adonijah had there not long before found favour 1 King 1.52 Solomon hearing where he was presently sends Benaiah and commands him to kill him there Benaiah coming to the Tabernacle would have perswaded Joab to come forth thence but he utterly refused it saying if he must die he would die there which possibly he spake hoping that by hanging on the horns of the Altar he should save his life and not imagining that they would put him to death there And thus it seems he forgot what God himself had said Exod. 21.14 That he that hath slain a man wilfully shall be taken from the Altar Benaiah being loth of his own head to shed blood at the Altar went back to the King and told him what Joab said The King replied Do unto him as he hath said that is seeing he resolves to die there let him die there and there fall upon him and kill him and then bury him decently for the honour of his place and his former services and so thou wilt take away from me and my fathers house the guilt of that innocent blood which he so barbarously shed and so the Lord will return blood upon his head who fell upon two men more righteous and better than himself for in that cause for which he killed them they were innocent He slew Abner for fear lest David should prefer him above himself And he slew Amasa because my Father had preferred him to the place of General in his room So that they were both innocent and not worthy of death upon that account he shall die therefore that their innocent blood may return upon his head and that the blot and stain of it may remain upon his posterity and accordingly they shall feel the sad effects of it for many generations And I doubt not but that upon the house of David and upon his Throne and upon his family there will be peace and prosperity for a long time from the Lord. For by executing judgment on murderers guilt is taken away from the Magistrate and from the Land Numb 35.33 So Benaiah went up to the Altar at Gibeon and as 't is like dragging Joab from thence he slew him and buried him in his own house in the wilderness and the King made Benaiah General of the Army in his room Then the King called for Shimei and said to him Build thee an house in Jerusalem and dwell there and go not forth thence any whither for it shall be that the day thou goest out and passest over the Brook Kidron (a) Solomon would not permit him to go over Kidron which was the way to Bakurim his own city lest he should raise some sedition there where was his own inheritance 2 Sam. 16.5 Kidron was about a mile from Jerusalem so that Shimei had room enough thou shalt surely die and thy blood shall be upon thine own head thou thy self wilt be the only cause thereof Shimei said unto the King The saying is good thy command is just and equal As my Lord the King hath said so will I do and I do bind my self by a solemn Oath which I now make unto thee in the presence of the Lord That I will not go out of the limits thou hast set me v. 42. But how he performed his Oath and promise we shall see afterwards Sect. 221. 1 King Ch. 2. from v. 12 to 39. SECT CCXV HAdad the Edomite who in the days of David had fled into Egypt and had been there for a great while kindly entertained when he heard that both David and Joab were dead he returned into his own Country and proved afterwards a great enemy to Solomon as we shall see hereafter 1 King Ch. 11. v. 21 22. SECT CCXVI SOlomon now contracts affinity with Pharaoh King of Egypt by marrying his Daughter and he brought her into Sion into the Palace of David intending afterwards to build a stately house for her when he had finished the Temple the wall of Jerusalem and his own Palace And he preferred her before the rest of his wives they being of Nations that were his subjects but she the daughter of a potent King And by this match and affinity with such a great neighbour Prince he designed to secure himself the better against foreign enemies 'T is not said whether she had embraced the Religion of the Israelites when he took her to wife yet considering that he is no where blamed for this marriage 't is most like she forsook her Idolatry and that either before or after her marriage she became a Proselyte and worshipped the true God because Solomon in this marriage is made a type of Christ wooing the Gentiles to make them his Spouse and calling them
Father had done For such as his Father was such was he His Father a while out of respect to men viz. as long as Jehoiada lived did that which was right but afterwards fell away to Idolatry and so did he As his Father did not suppress the worship of God in high places no more did he As soon as he was setled in the Government he put to death those that had killed the King his Father who it seems were great men and had Court-offices and therefore call'd his servants whom at first for fear of danger he forbore to meddle with but when he saw a fit opportunity and felt his own strength he dealt with them yet spared their children according to the Law of God Deut. 24.16 The fathers shall not be put to death for the children neither shall the children for the fathers every man shall be put to death for his own sin About the 13 or 14 year of his reign he resolved to make war upon the Edomites who in his Grandfather Jehoram's time had rebelled against the Kingdom of Judah and so continued unto this time In order hereunto he musters three hundred thousand choice men of his own subjects such as were able for war and could handle spear and shield and made Colonels over thousands and Captains over hundreds according to the dignity of their families But notwithstanding he had so great an Army it seems he did not much confide in them but thought it better in point of policy to manage this war by Auxiliaries and accordingly hired an hundred thousand able valiant men of the Israelites who in those times by reason of their successful wars against the Syrians were accounted excellent Souldiers to go with him against the Edomites and gave them an hundred talents of silver * That is thirty seven thousand five hundred pound sterling See 1 Chron. 22.14 So every Regiment consisting of a thousand had a Talent of silver that is 375 l. to engage them in this service A Prophet comes to him from the Lord and advises him to dismiss these Israelites for the Lord was not with them †2 Chron. 25.7 to wit with any of the children of Ephraim Ephraim is here put for the ten Tribes being the greatest Tribe of the ten and having the priviledg of the first born Gen. 48.19 God did not love them because they were Idolaters though he did sometimes prosper them in their wars against the cruel Syrians But says he if thou wilt go up to fight against the Edomites with these Israelites contrary to the declared mind of God do it at thy own peril and make thy self as strong as thou canst for the battel and see what will come of it Assure thy self God will make thee fall before the enemy For God alone hath power to help or cast down success in war is wholly ordered by him The King was something startled at this message but says he if I should dismiss them what shall I do for the hundred Talents that I have given them I know not how to recover them from such a numerous company without much hazard and much bloodshed The Prophet answers The Lord is able to give thee much more than this So Amaziah separated them from his own Army to which they were joined and sent them home again But they being thus dismissed were exceeding angry and lookt upon themselves as slighted and scorned as if their aid and assistance had not been of any value wherefore in their return home they fell upon the Cities of Judah viz. such as were the frontier Towns bordering all along the breadth thereof upon the Kingdom of Israel and slew three thousand of the subjects of Judah and carried away much spoil Amaziah having dismissed the Israelites marches with his own Army into the Edomites Country and there obtain'd a great victory over them wherein he slew ten thousand of them and took ten thousand prisoners whom he cast down from the Rock Selah and so broke them in pieces Possibly he us'd them with the greater severity because of their revolt from the Crown of Judah and their unwillingness to return to their obedience thereunto Having thus conquered the Edomites among other spoils he brought away their Gods also and by a monstrous impiety set them up to be his Gods and bowed down before them and burnt incense unto them David did not use to do so but burnt the gods of his enemies which he took see 1 Chron. 14.12 But this man seems more infatuated and bewitched with Idolatry than Ahab himself The anger of the Lord was hereupon exceedingly kindled against Amaziah and he sent a Prophet to him who said to him Why hast thou sought after the gods of the Edomites which could not deliver their own people viz. the people that worshipped them out of thy hands The King being vexed at this free reproof of the Prophet would not let him go on but said Who made you of the Kings councel I charge thee forbear speaking any many or speak at thy own peril So the Prophet forbore and only said I know that the Lord hath determined to destroy thee because thou hast done this great wickedness in setting up these Idols and now refusest to hearken to my counsel Amaziah being puft up and grown insolent upon his good success against the Edomites and taking advice of some such Counsellors as Rehoboam did in a vain and proud manner sends a challenge to Joash King of Israel saying to him Come let us look one another in the face and meet in a pitched field with our Armies Probably the injury done him by the Israelites whom he dismissed when he undertook his late expedition against the Edomites was that which provoked him to challenge Joash and this late wrong might probably bring other old matters to remembrance Joash who was a Prince as proud and haughty every whit as Amaziah answers him in a scornful manner by a Parable The Thistle says he that was in Lebanon sent to the Cedar saying Give thy daughter to my son to wife and there passed by a wild beast and trod down the Thistle Whereby he intimates that it would be insufferable pride in the Thistle to presume to desire the Cedars daughter as a wife for his son For he that seeks to match his child with another mans supposes himself equal to that other man But he takes it in great scorn that Amaziah should think himself equal to him But if it be too much presumption for the Thistle to offer to make affinity with the Cedar how much more presumption is it to make war against him which he would have Amaziah to know was his present case He further tells him Indeed he had smitten the Edomites and thereupon he perceived his heart was proud and much lifted up But however he advises him to content himself with that victory and to tarry at home and not meddle with him to his hurt lest he and Judah with him fall
in the enterprize But Amaziah was nothing mov'd with what he said for whom God intendeth to destroy he usually first hardens and God intended to punish him for his abominable Idolatry into which he had lately fallen Joash understanding this would not stay till Amaziah came to him but he enters Judah with a strong Army wisely resolving to make his Enemies Country the stage of the war So they met in a pitcht field at Bethshemesh which belongs to Judah and Judah was worsted before Israel and Amaziah himself taken prisoner and brought in Triumph * Thus in this Amaziah the Son of Joash King of Judah God did yet further revenge the death of Zachariah the Son of Jehniada who was most inhumanely and ungratefully murdered in his fathers days according to what he said at his death the Lord will look upon it and require it and withall Amaziah himself was severely punished for his Apostacy to Idolatry to Jerusalem by Joash which City as it seems standing out against him he battered down that part of the wall by the North-gate which was towards Ephraim even four hundred cubits in length and so took the City by force then he seized upon all the gold and silver and all the vessels that were found in the house of the Lord with the posterity of Obed-Edom who were porters and keepers of the treasures in the Temple 1 Chron. 26.15 as also the treasures of the Kings house And having made what spoil he thought fit in Jerusalem he set Amaziah free upon certain conditions imposed upon him and his subjects and for the surer performance of the Covenants on Judah's part he took hostages of him viz. some noble mens children whom he carried along with him to Samaria And he chose rather to go away with his present spoil than to hazard all by endeavouring to conquer the Kingdom of Judah which he was not like to hold if he did obtain the subjects thereof being so greatly addicted to the house of David Amaziah lived after this fifteen years but a very miserable life for his subjects were so disaffected to him for the Idolatry he had brought in that from that time they began to conspire against him though it broke not forth openly till by his rash unadvised and unprosperous war with Joash he had brought so many miseries upon his Kingdom The conspiracy now breaking forth he fled to Lachish and possibly there hid himself and lived in obscurity so those that had conspired against him as it seems governed the affairs of the Kingdom in his absence About twelve years after these conspirators being men of power in the Kingdom upon some new occasion were so enraged against him that they sent some to Lachish to slay him Amaziah being dead they brought him from Lachish in a Chariot drawn with horses and buried him in Jerusalem with his fathers 2 King 14. from v. 1. to 21. 2 Chron. 25. wh Ch. Tenth King of Judah UZZIAH VZZIAH or Azariah as he is called 2 King 15.1 Son of Amaziah was the next that reigned in Judah In Mat. 1.8 't is said that Vzziah succeeded Joram And Joram begat Ozias whereas there were four that reigned in Judah between Joram and Vzziah viz. Ahaziah Athaliah Joash and Amaziah Some think that these were omitted because of their evil Government and unnatural deaths each of them being slain one after another or because by the mother-side they descended from the stock of wicked Ahab whose house the Lord doomed to be rooted up Vzziah when his Father was slain was about four or five years old and there seems to have been a kind of Interregnum or vacancy in the Throne of Judah for about twelve years viz from the 15th to the 27th year of Jeroboam the second King of Israel at which time Vzziah being sixteen years of age was setled in the Throne by the general consent of the people and not till then And this possibly may be intimated to us by that unusual phrase And all the people of Judah took Vzziah being sixteen years old and made him King instead of his Father 2 King 14.21 And this might happen partly by reason of his minority and partly through the prevalency of some powerful men who perchance had had a hand in putting his Father to death or possibly the Government of the Kingdom might be carried on in his name all that time though he came not to the full exercise of his Regal power till the 27th year of Jeroboam So that the twelve years from his Fathers death which happened in the 15th year of Jeroboam see 2 King 14.23 unto the 27th of Jeroboam when he was put into full possession of the Crown are to be accounted into the number of the fifty two years he is said to have reigned and according to this account in the 26th year of his reign Jeroboam died After which it seems there was an Interregnum or vacancy in the Kingdom of Israel also for about eleven or twelve years viz. to the 38th year of Vzziah's reign After which Zachariah reigned in Israel six months Shallum one month Menahem ten years Pekahiah two years and Pekah had reigned a year or something more before he died which was in the fifty second year of his reign 2 King 15.27 so that he lived in the times of six Kings that sat on the Throne of Israel In the beginning of his reign he did that which was right in the sight of the Lord and maintained the worship of God uncorrupt as his Father had done save that the high places were not removed but the people still offered sacrifice and burnt incense on them And during the life of Zachariah Son of that Zachariah that was stoned in the Temple who was an eminent Prophet and had understanding in the visions of God that is was accustomed to see visions and had a singular understanding in ancient Prophesies and so was able to counsel and instruct Vzziah in matters that concerned the knowledg of God and his Laws and possibly was skilful to interpret the dreams and night-visions of others as Joseph and Daniel were I say during the life of this Prophet Vzziah sought the Lord and so long the Lord made him to prosper He recovered Elath a City near the Red-Sea which had been taken from the Crown of Judah by the enemies bordering upon it and repair'd and fortified it In Ahaz's time it was lost again being taken by the Syrians see 2 King 14.22 He was a great warrior he had under his command three hundred seven thousand five hundred fighting men under two thousand and six hundred Captains all which were dispos'd into Regiments and companies and registred that they might be in readiness against any urgent occasion And he furnished all these with Shields and Spears Helmets and Habergeons * Armour for Back and Brest and Bows and Slings to cast stones He was very victorious against the Philistines of whose Towns he brake down the
of my sight as I have removed Israel that is out of the land which I chose for my habitation and to manifest my gracious presence in and will cast off this City of Jerusalem which I have chosen and the house of which I said my name shall be there 2 King 23. from 21 to 28. 2 Chron. 35. from 1 to 20. Now after Josiah had prepared the Temple and setled the true worship of God therein and made such a great reformation of all things as we have before shewn yet it so happened that in the thirty first year of his reign Pharoah Necho King of Egypt came up with his Army to fight against Carchemish a City lying upon the River Euphrates which the King of Babylon who was also now King of Assyria had taken from him He entred the Kingdom of Judah with his Army but designed only to pass thorough it to Carchemish without doing any injury or hurt to Josiah but it seems Josiah thought himself bound in faith and honour to hinder his passage and to prevent as much as lay in him his enterprize against the Babylonians to whom he was obliged either by Covenant made at the enlargement of Manasseh or by their giving him that part of the Country which he held in the Kingdom of the Ten Tribes Pharoah Necho understanding he intended to oppose him sent Ambassadours to him one of whom personating their King spake to him after this manner What I have to do with thee thou King of Judah I come not out against thee this day but against the house of the Assyrian with whom I have war For God hath commanded me by some of his Prophets to make hast and to assault them therefore I advise thee to forbear hindring me who go out with Gods commission lest therein thou be found to oppose God himself and he destroy thee for it But it seems Josiah did not believe that he had warrant from God for what he did and therefore resolv'd to oppose him and fight with him and being thus resolv'd he disguised himself that he might not be known in the battel to be the King and that he might fight the more boldly and successfully for he was sensible that if the enemy knew him they would bend their chief force against him The Armies met and came to a battel in the valley of Megiddo in the Tribe of Manasseh near Hadadrimmon the Archers of the Egyptians shot desperately at Josiah either suspecting him to be the King or else observing his valour in the fight they were the more provoked to aim at him and to endeavour to take him off as a principal enemy But so it was that he was thereby sorely wounded in his chariot and thereupon spake to his servants to have him out of the fight which they did and put him into another chariot intending to bring him to Jerusalem but being mortally wounded he died in the way Thus God punished the wickedness of the people by taking away their good King from them And because he died before those troubles and calamities fell upon that Nation which Huldah the Prophetess foretold and which afterwards ensued and whilst the Kingdom was in a flourishing condition and died in the love and favour of God therefore he may be said to be gathered to his grave in peace according to Huldahs prediction He was buried in one of the Sepulchers of his Fathers and the whole people wonderfully lamented his death and the Prophet Jeremiah more especially who knew the evil that would follow after his death and all the singing-men and singing-women spake of Josiah in their lamentations and made mention of his death even in the mournings they made for others insomuch as it came to be a constant custom and as it were a setled ordinance to speak of Josiah's death in their doleful Elegies And it grew almost into a common Proverb The lamentation of Hadadrimmon in the valley of Megiddo Zach. 12.11 And possibly upon the loss of so good a King a law or ordinance was enacted that some doleful Elegies or lamentations should yearly be sung for him and these were recorded and set down among other mournful Elegies which upon occasions of publick calamity were us'd to be sung 2 Chron. 35. from 20 to the end 1 King 23. v. 29 30. The Prophet ZEPHANY Prophesied in this Kings reign as Jeremy also did The Prophesie of ZEPHANY His Prophesie may be divided into four parts 1. He denounces dreadful judgments against Judah and Ierusalem which should be distressed by the Caldeans without within and in every corner and there should be a great spoiling of their goods and slaughtering of their people 2. He sets before them the heinous sins that were found among them which would draw these judgments upon them 1. Idolatry in worshipping Baal and the host of heaven 2. Corrupting of Religion and mingling the worship of Idols with that of the true God 3. Apostasie after their solemn Covenant made with the Lord. 4. The pride of apparel among those of the Court and others 5. Oppression 6. Blasphemy denying Gods Providence 7. Security in sinning being setled upon their lees 8. Infidelity 9. Incorrigibleness 10. Stupid incogitancy being not moved to repent by the examples of Gods judgments which they saw poured out upon the Nations round about them 11. Tyranny in their Princes and Iudges 12. Vanity and treachery in their Prophets 3. He exhorts them to repentance and to seek the Lord to seek righteousness to seek meekness and that speedily before the decree bring forth Which if they would do he tells them it may be they may be hid in the day of the Lords anger This he further urges upon them from the exemplary judgments that God would inflict on other Nations that were impenitent viz. the Philistines Moabites Ammonites Ethiopians and Assyrians 4. And lastly he gives some gracious promises from the Lord to the faithful He tells them the Lord would leave in the midst of them an afflicted and poor people and they should trust in his name He prophesies of the conversion of the Gentiles and that they shall be joined to the Church He promises the restauration of the Iews and their return from captivity and that God will destroy their afflicting adversaries and will sanctifie them protect them and take away their punishments in contemplation of which he calls upon the daughter of Zion to rejoice and especially in Gods gracious presence and residence among them and making them the satisfying object of his love in so much he would rejoice over them to do them good and would rest in his love * Câ—â—â—â—â—escit in amoâ—â— suo erga te WE read of four Sons Iosiah had 1 Chron. 3.15 Iohanan Iehoiakim Zedekiah The 17th that reigned in the Kingdom of Judah JEHOAHAZ the son of JOSIAH and Shallum Probably Iohanan the first-born died before his Father for of him we find no where else any mention But the youngest
this place For I know the thoughts that I think towards you thoughts of peace and not of evil to give you an expected end Then shall ye call upon me and pray unto me and I will hearken unto you And ye shall seek me and find me when you shall search for me with all your heart and I will be found of you and I will turn your captivity and I will gather you from all the Nations and from all the places whither I have driven you saith the Lord and I will bring you again into the place whence I caused you to be carried away captive Upon consideration of which time now so near approaching Daniel with fasting sackcloth and ashes poured out a most fervent prayer to the Lord for the remission of his own sins and the sins of the people and for the promised deliverance out of their captivity Whereupon the Angel Gabriel brought him an answer not only concerning this but also concerning the spiritual deliverance of the Church to be wrought at last by the death of the Messias uttering that most famous and memorable Prophesie of the seventy weeks recorded Ch. 9. v. 24 Daniels Seventy weeks 25 26 27. which are generally understood not of weeks of days but of years each day being put for a year and seventy being multiplied by seven every week consisting of seven days do make 490 that is 490 years And 't is usual in Scripture to signifie years by days as may appear from Numb 14.34 and Ezek. 4.5 6. Now for the finding out the meaning of these words we shall enquire 1. When those seventy weeks did begin 2. When they did end 3. What is the meaning of that section or division of the seventy weeks into seven weeks sixty two weeks and one week First the seventy weeks did begin when the Commandment went forth to restore and build Jerusalem vers 25. which was at the end of the seventy years captivity and in the first year of the Monarchy of Cyrus Ezra 1.1 where although express mention was not made for the building of Jerusalem but of the Temple yet it was implied because they had liberty to build themselves houses in Jerusalem and accordingly they did upon that grant go about the building of the City as well as of the Temple Ezra 4.1 12. Neither were they charged by their malicious adversaries for going beyond their commission in building the City more than in building the Temple And 2ly it was prophesied and foretold long before of Cyrus that he should build not the Temple only but the City also Isai 44.28 Chap. 45.13 So much for the beginning of these weeks 2ly The seventy weeks did end at the death and passion of Christ which I shall labour to prove by these reasons 1. Because the things the Angel mentions v. 24. are properly the effects of Christs death Particularly 1 the Text says seventy weeks are determined to finish transgression and to make an end of sins and to make reconciliation for iniquity All which expressions seem to hold out one and the same thing For our Saviour by his death made satisfaction and wrought redemption for his people as may appear from these places Eph. 1.7 Col. 1.14 20 21 22. Heb. 9.26 1 Joh. 1.7 Rev. 1.5 2 To bring in everlasting righteousness now Christs satisfaction is the ground of our being righteous or justified before God Rom. 3.25 Phil. 3.9 2 Cor. 5.21 2 Pet. 1.1 3 To seal * Ut obsignet visionem i. e. ut reipsa praestet Prophetias de perpessionibus Gloria Messiae 1 Pet. 1.11 Vatab. the vision and prophesie that is thereby all the visions and prophesies concerning the Messias were sealed confirmed and accomplished 4 To anoint †Ut ungat sanctum i. e. ut per ascensionem suam in coelum consecret illud ad cultum Dei illic ab electis in illud assumptis peragendum Sicut Moses olim unxit sacratissimam Tabernaculi partem ad cultum Ceremonialem c. Pisc the most holy Our Saviour by his blood may truly be said to have anointed the most holy that is Heaven as the High Priest being a type of him did anoint the most holy place in the Sanctuary by presenting and sprinkling of blood as the Apostle Heb. 9. from 1 to 13. doth make the parallel between them The reason of the Angels mentioning the destruction of the City and Sanctuary ver 26. is conceived by divers learned men to be chiefly to set out the dreadful vengeanc of God that should fall on the Jews for putting the Messiah to death and therefore 't is not necessary that the destruction of the City and Sanctuary should come within the compass of the seventy weeks but did follow after as the fruit of their cruelty towards him Lastly 't is said v. 27. that in the last week the Messiah should confirm the Covenant and cause the sacrifice and oblation to cease Now when was the Covenant confirmed but at and by the death of Christ as the Apostle speaks expresly Heb. 9.16 17. And when were the Sacrifices or Oblations made to cease but when Christ did offer up himself a sacrifice to God upon the Cross Heb. 10.5 10. For the body or truth being come the shadows and types were to be abolished Col. 2.17 But if the seventy weeks did not end before the destruction of the City then the confirmation of the Covenant and the causing of the Sacrifices and Oblations to cease which we say was done by the death of Christ could not be in the last week as the Angel said for the destruction of Jerusalem was not as is generally acknowledged till about forty years after the death of Christ For the meaning of that section and division of the seventy weeks into 7 62 and 1 for so the Angel doth parcel and divide them we must know that the first section being seven weeks which make 49 years may possibly signifie the time from the return out of Babylon when liberty was granted to the Jews for the building of the Temple unto the finishing of it in the sixth year of Darius see Ezra 6.15 For after they had begun the work there in a short time they were forced to give it over through the complaint and opposition of their adversaries until the second year of Darius which might be about 46 years from the first year of Cyrus and then Darius making a new decree for the furtherance of the building it was set upon afresh and finished in the space of three years or little more viz. in the sixth year of Darius So that in all from the first year of Cyrus wherein they might begin the work unto the sixth year of Darius wherein it was finished there might be 49 years or seven weeks The second Section is of 62 weeks after the former seven viz. from the sixth year of Darius when the Temple was finished to the week wherein the Messias was to be cut off The
in execution he tells him there were a certain people scattered * For though some were returned out of captivity into the land of Judah yet many of them especially of the Ten Tribes did remain dispersed here and there not embracing the liberty proffered them up and down his dominions whose laws were diverse from the laws of his Kingdom and who observ'd not his laws 'T is true in matters of divine worship they did not observe them nor could they do it with a good conscience but otherwise they did observe the laws of the land as which concerned the peace and tranquility thereof See Jer. 29.7 Haman further suggests that it was not for the Kings profit to suffer those Jews to live among his own subjects lest they should draw them from their obedience to him Therefore he intreats the King that his subjects among whom the Jews lived might fall upon them and destroy them And whereas it might be objected that the Jews paid a great tribute which the King would lose if they were destroyed therefore in recompence of that loss he proffers to pay ten thousand talents of silver himself into the hands of the Kings receivers Haman had at this time such an ascendent over the King being his chief favourite that he took off his ring from his hand and gave it unto him therewith impowering him to seal what decree he thought fit to make touching this matter and as for the money he proffered the King bad him keep it to himself telling him that that sum was freely given to him and the people of the Jews also to do with them what seemed good unto him 'T is like the King did not yet understand that his Queen was of the Jewish Nation for that Mordecai advised her to conceal So on the 13th day of the first month the Kings Secretaries were called and the decree concerning the destruction of the Jews was written and sealed and Haman took care to have it presently published and sent to all the Lord Lieutenants and Governours of Provinces authorizing them that they should destroy and kill all the Jews both young and old little children and women in one day viz. the 13th of the last or twelfth month and to take the spoil of them to themselves for a prey And 't is like Haman did expedite the sending out of this decree lest the King by the counsel of others or from some relenting in himself or by some means or other should alter his mind The bloody decree being sent forth the King and Haman sit down to drink so far were they from any remorse or touch of conscience for what they had done but the inhabitants of the City of Shushan were greatly perplexed at it Chap. 3. whole Chapter Mordecai understanding what was done rent his clothes and put on sackcloth and ashes on his head and went into the midst of the City and cried with a loud and bitter cry and in this mournful posture came before the Kings Gate for into it clothed with sackcloth he might not enter the Persian Kings not allowing their Court-pleasures to be interrupted with any thing that had an appearance of sorrow or sadness And in every Province where the decree came there was great mourning among the Jews and fasting weeping and wailing and many lay in sackcloth and ashes Queen Esther understanding the great mourning of Mordecai and his being in sackcloth was much surprized at it and sent to know the reason of it and withal sent him new raiment to cloth him but that raiment being unsuitable to his present condition he would not receive it Mordecai coming to her informed her what Haman had done and what a sum of money he had proffered to the King for liberty to destroy the Jews and what a decree he had obtained of him for their destruction And soon after he sent her a copy of that bloody decree and charged her to go to the King to make supplication to him for her people He now thought it necessary she should make known to him of what stock and Nation she was though before he thought it not convenient that she should do it The Queen sends him word that he could not be ignorant that whosoever whither man or woman came unto the King into the inner Court where was his apartment without being called for was to be put to death except the King shall of his Royal favour hold out his golden scepter to them And she had not been called to come unto the King these thirty days last past and therefore she did not know whither the Kings affection towards her might not be somewhat abated and if so her going to him uncalled might be very hazardous to her But Mordecai the people of God being in so great danger would accept of no excuse but sent her word that she her self must not think to escape more than the rest of the Jews the Kings house could be no protection to her against this bloody decree and Hamans malice For the decree being general against all the Jews without any exception it might reach her as well as others He further tells her that if she altogether held her peace at such a time as this and would not venture her self when all her people were in such extream danger he doubted not but deliverance would arise to them from another place and some other way but as for her and such of her kindred as were about her he believed they would be destroyed for their faint heartedness and cowardize and not affording what help they could to the people of God in their great extremity And lastly he tells her that she should consider that possibly she came to the Kingdom for such a time as this and that the preservation of Gods people was the end God aimed at in advancing her to be Queen Mordecai's words wrought so powerfully on Esther that she resolved to do what he required yet like a pious and prudent Lady she resolved first to use due means for the obtaining the blessing of God upon her endeavours and to that purpose she sends to all the Jews in Shushan desiring them to keep a solemn fast three days together and neither to eat (a) That is not to take their ordinary repasts but to eat sparingly and to afflict their souls by true repentance and humiliation nor drink night nor day and earnestly to seek to the Lord for her And says she I and my maids (b) 'T is like her maids were Jews or such as she had instructed in the true Religion will fast also and so I will go unto the King though it be not according to law and if I perish I perish (c) That is I will embrace my death quietly and contentedly seeing I could not avoid it without failing in my duty Mordecai and the Jews at Shushan did as Esther desired Esth Ch. 4. whole Chapter This being done Queen Esther on the third day having put on her
purple and the inhabitants of Shushan not only Jews but many others also greatly rejoyced at this change of affairs The Jews had now light and gladness joy and honour most men having them in high esteem and account And in all the Provinces and Cities where this new decree came they greatly rejoiced and feasted together and kept a good day And many of the people of the land became Proselytes and embraced the Jewish Religion seeing the wonders God had done for his people and God struck the hearts of the Heathen with such a fear of the Jews that they durst not execute Hamans Edict against them Esther Chap. 8. In the next place we come to describe the full deliverance of the Jews and the destruction of their enemies and how they exprest their thankfulness for so great a mercy The 13th day of the month Adar being come the enemies of the Jews hoped to have had power over them but it turned quite contrary through the gracious Providence of God and the assistance which the Rulers of Provinces afforded the Jews through the dread they had of Mordecai the new and great favourite and through the fear that seized on the hearts of such as bore them ill will For the Jews in all the Provinces gathered themselves together to resist those that sought their hurt and none of them could stand before them In Shushan some of Hamans faction combined together to revenge his death being possibly put on by his ten Sons but they being suddenly daunted the Jews slew of them five hundred and among them Hamans ten Sons but on the spoil though the King permitted it they laid not their hands to shew that what they did was not out of covetousness but for their own defence The number of those that were slain in Shushan by the Jews was that day brought to the King and he acquaints the Queen with it himself knowing it would be acceptable news to her And says he if they have slain so many in Shushan what have they done in the rest of my dominions Thou seest what I have done for thee and yet I am ready to do more therefore tell me what thou dost further desire of me Esther replied If it please the King let it be granted to the Jews which are in Shushan to do to morrow also according to what thy decree allows them to do this day For though 500 were slain in the City yet she understood as it seems that many had escaped who bare a deadly hatred to the Jews and might seek an opportunity another time to be revenged on them for the death of Haman and his Sons therefore to prevent that mischief she desires leave for the Jews to destroy such of their enemies as had escaped She further desires that the bodies of Hamans ten Sons that had been newly slain by the Jews might be hanged on the same Gallows that Haman himself was hanged for their greater reproach and for terror to others The King consented to both her desires and so Hamans ten Sons were accordingly hanged on the same Gallows and the Jews in Shushan gathered themselves together on the 14th day of Adar and slew 300 more of their enemies in that City but on the prey they laid not their hands The Jews also in the other Provinces gathered themselves together on the 13th day of Adar and slew their enemies that assaulted them and then rested and kept a day of feasting and rejoycing on the 14th day whereas those at Shushan slew their enemies both on the 13th and 14th days and so kept not their day of feasting till the 15th day And Mordecai wrote * V. 20. And Mordecai wrote these things c. It may possibly be extended to the whole Book of Esther of which Mordecai in probability was the Penman unto the Jews scattered abroad in all the Provinces and gave them an account concerning the two days which the Jews at Shushan had spent in destroying their enemies and shewed them that that was the reason of their keeping the 15th day as a day of feasting So that though for this time the Jews in the Country kept the 14th day and those at Shushan the 15th day yet in succeeding time year after year Mordecai orders them all to keep both days shewing them that they ought to rejoyce in one anothers welfare and to keep both days as days wherein the Lord gave them rest from their enemies and to remember that month above all months wherein their sorrow was turned into joy and their mourning into gladness and that they should constantly observe them year after year as days of feasting and rejoycing and of sending portions one to another and gifts to the poor and that they should keep those feasts in remembrance of Purim or the lots that were cast for their destruction and fell in that month and how God turned those lots or divinations to contrary issues and made them vain The Jews accordingly as well for the words of Mordecai's letter as also for what they had seen of those things with their own eyes and what had been related to them by others as of Hamans casting lots c. they ordained it for a law and engaged for themselves and their children and such proselytes as should joyn themselves to them that they would keep those two days yearly according to the writing they had received from Mordecai which was registred And lest they should not hold on in their yearly observing this feast Queen Esther and Mordecai wrote a second letter to enjoyn the continuance of this anniversary feast and authoritatively to press upon them the observance of it And in thesâ— letters he enjoyned them to live peaceably among themselves and with others also and to hold fast to the truth Those days therefore were first enjoyned and afterwards the observance of them confirmed by Esther and Mordecai as the Jews had formerly decreed for themselves and for their seed the matter of the fastings and their cry that is to keep certain days of publick humiliation with fasting and prayer in remembrance of the desolation of Jerusalem and burning of the Temple of which fasts the Prophet Zachary speaks Ch. 7.5 Esther Chap. 9. Ahashuerus now laid a tribute upon all parts both Continent and Islands that were under his dominion which is here set down as an evidence of the good offices that Mordecai did for the Jews for whom he got an exemption as it seems from this tribute so that he sought the weal of his people neither did his greatness though advanced to be the next man to Ahashuerus make him forget them but he was always ready to speak to the King for them and to do whatever might be for their peace and welfare Esther Ch. 10. Ahashuerus having reigned thirty six years dies and leaves the Empire to his Son Zerxes the fourth King of Persia after Cyrus who trusting in his riches as they were indeed exceeding great stirred up his own subjects