words to know what not onely their own Tribe but all Israel ought to do 2. By the great Authority and Command which they had over all their Brethren upon this account as it here follows 3. Because this is so considerable a Circumstance in all Humane and especially in publick Affairs that the Success or Disappointment of them depends very much upon the right or wrong Timing of them and therefore this is a very fit expression to signifie their great Prudence And particularly they shewed this point of their Wisdom at this time for as they had adhered to Saul whilest he lived as knowing the time was not yet come for David to take Possession of the Kingdom and as they could not joyn themselves to David whilst Abner lived and was potent and had the Command of the other Tribes wherewith they were encompassed so as soon as he was dead and they had opportunity to declare themselves they owned David for their King 4. By the like use of this Phrase Esth. 1. 13. to know what Israel ought to do the heads of them were two hundred and all their brethren were at their commandment 33 Of Zebulun such as went forth to battel ‖ Or 〈◊〉 of 〈◊〉 oâ—… 〈◊〉 〈◊〉 expert in war with all instruments of war fifty thousand q For this Tribe being next to that of Issachar which was generally well-affected to David were probably very much swayed by their Opinion and Advice which could keep rank r Or which were disposed or prepared or ordered for battel or to fight for David if occasion so required they were †〈◊〉 〈◊〉 batâ—… 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 not of double heart s Heb. without an heart and an heart which may relate either 1. to the whole Body of them they were all of one heart and one mind towards David not some for him and others secretly against him but all with one soul and one consent adhered to him Or 2. To the same particular persons they were each of them sincerely Loyal to David and did not dissemble with David pretending to be for him whilst in their hearts they favoured Sauls Family which possibly some of those who came to Hebron did Or this is particularly noted of this Tribe because they lay under some suspicion in this matter as also some of the other Tribes did and therefore the like testimony is given to all of them v. 38. 34 And of Naphtali a thousand captains and with them with shield and spear thirty and seven thousand 35 And of the Danites expert in war twenty and eight thousand and six hundred 36 And of Asher such as went forth to battel ‖ Or 〈◊〉 〈◊〉 〈◊〉 expert in war forty thousand 37 And on the other side of Jordan of the Reubenite and the Gadite and of the half-tribe of Manasseh with all manner of instruments of war for the battel an hundred and twenty thousand 38 All these men of war that could keep rank came with a perfect heart to Hebron to make David king over all Israel and all the rest also of Israel were of one heart t To wit after the death of Abner and Ishbosheth to make David King 39 And there they were with David three days eating and drinking for their brethren had prepared for them 40 Moreover they that were nigh them u That lived not far from Hebron the place where they now were even unto Issachar and Zebulun and Naphtali x This is added by way of amplification and explication to shew that he did not understand this of those Israelites onely who lived in the Neighbourhood of Hebron but of those that lived at some distance yet were nearer to Hebron than some of the other Tribes here named brought bread on asses and on camels and on mules and on oxen y Which though not commonly used in this manner nor fit for such Purposes now they so used because the quantity of Provisions which they brought was very great as the Numbers of the People at Hebron were and Horses they had few in Israel and most of their Asses and Camels and Mules here mentioned probably were used to carry divers Men or Women and Children to this great and publick and happy Solemnity and ‖ 〈◊〉 〈◊〉 of 〈◊〉 meat meal cakes of figs and bunches of raisins and wine and oil and oxen and sheep abundantly for there was joy in Israel z Partly because their Civil Wars were wholly ended and they were all united under one King and partly because they had now a King of Eminent Valour and Piety and Felicity and therefore expected to be saved from all their Enemies and Calamities as they were CHAP. XIII 1 A And David consulted with the captains of thousands and hundreds and with every leader a Or Governour or Elder of the People 2 And David said unto all the congregation of Israel b i. e. Unto all the People then assembled with him at 〈◊〉 This Story is mentioned in another place in 2 Sam. 5. 6. even after the taking of Ierusalem and the two first Fights with the Philistins whereas here it is placed before the latter and there is no mention here of the former The matter may be thus conceived There being now a great and general concourse of all Israel and David being now Established in his Throne with universal consent and applause he begins with God and his first Thoughts and Cares are about Religion and the Ark then the great Instrument and Ornament of it and takes the Opportunity of this Assembly to desire their Advice and Concurrence with him in it that the Ark might be brought either to Hebron which then was the Royal City or to Ierusalem which as probably he told them he was resolved to besiege and doubted not by Gods Help to take After this was proposed by the King and accepted by the People this great Assembly was dismissed onely some of them David reserved to go with him against Ierusalem which accordingly he did and succeeded in his Enterprize as is related 1 Sam. 5. But before this Resolution could be executed the Philistins came and fought twice with David as is related 1 Sam. 5. 17 c. and here ch 14. 8 c. And after they were repulsed with great loss and shame David sets upon the Execution of that which before he had resolved and in order to it calls another General Assembly of the People Iâ—… it seem good unto you and that it be of the LORD our God c i. e. If this Translation of the Ark be pleasing to God which I purpose to enquire by the Urim after the manner and to act accordingly †Heb. let us break forth and sâ—…nd let us send abroad d Heb. let us break out and send i. e. let us send Messengers speedily and universally to the several Tribes We are now in some sort pent up in a Corner of
and his land before thee begin to possess that thou mayest inherit his land 32 * Num. 21. 23. Then Sihon came out against us he and all his people to fight at Jahaz 33 And the LORD our God delivered him before us and we smote him and his sons and all his people 34 And we took all his cities at that time and utterly destroyed g By Gods command these being a part of those people who were devoted by the Lord of Life and Death to utter destruction for their abominable wickedness See Deut. 7. 2. and 20. 16. the †〈…〉 men and the women and the little ones of every city we left none to remain 35 Onely the cattel we took for a prey unto our selves and the spoyl of the cities which we took 36 From Aroer h Which was in the border of Moab but now in the hands of the Amorites which is by the brink of the river of Arnon and from the city that is by the river i Heb. In the river wherewith it was encompassed Numb 21 15 28. Ios. 12. 2. and 13. 9. He speaks exclusively for this was Ar which now was in the Moabites Jurisdiction above v. 9. even unto Gilead there was not one city too strong for us the LORD our God delivered all unto us 37 Onely unto the land of the children of Ammon thou camest not nor unto any place of the river * â—…en 32. 22. Jabbok k i. e. Beyond Iaâ—…ok for that was the border of the Ammonites Ios. 12. 2. Obj. Half the land of the Ammonites is said to be given to the tribe of Gad Ios. 13. 27. Answ. This is true of that half of it which the Amorites had taken from them but not of the other half which yet was in the possession of the Ammonites nor unto the cities in the mountains l The mountainous Country of the Ammonites nor unto whatsoever the LORD our God forbad us m Heb. commanded us commanding is put for forbidding here as Gen. 2. 16. and 3. 11. Levit. 4. 2. Deut. 4. 23. The words may be thus rendred Concerning which the Lord gave us command or charge to wit that we should not meddle with them as was said before So it is only an ellipsis of the preposition which is very frequent CHAP. III. 1 THen we turned and went up the way to Bashan and * Num. 21. 33. c. chap. 29. 7. Og the King of Bashan came out against us he and all his people to battel at Edrei 2 And the LORD said unto me Fear him not a Though he be of so frightful a look and stature ver 11. for I will deliver him and all his people and his land into thy hand and thou shalt do unto him as thou didst unto * Num. 21. 24. Sihon King of the Amorite which dwelt at Heshbon 3 So the LORD our God delivered into our hands * Num. 21. 33. Og also the King of Bashan and all his people and we smote him until none was left to him remaining 4 And we took all his cities at that time there was not a city which we took not from them threescore cities all the region of Argob b A Province within Bashan or at least subject and belonging to Bashan as appears from ver 13. and 1 King 4. 13. called Argob possibly from the name of a man its former Lord and owner the kingdom of Og in Bashan 5 All these cities were fenced with high walls gates and bars c Which may encourage you in your attempt upon Canaan notwithstanding the fenced cities which the spies told you of and you must expect to find besides unwalled towns a great many 6 And we utterly destroyed them as we did unto Sihon King of Heshbon utterly destroying the men women and children of every city 7 But all the cattel and the spoil of the cities we took for a prey to our selves 8 And we took at that time out of the hand of the two Kings of the Amorite the land that was on this side Jordan d So it was when Moses wrote this book but afterward when Israel passed over Iordan it was called the land beyond Iordan from the river of Arnon unto mount Hermon e 9 Which Hermon the Zidonians call Sirion and the Amorite call it Shenir f Elsewhere called mount Gilead and Libanus or Libanon and here Shenir and Sirion and by abbreviation Sion Deut. 4. 48. Which several names are given to this one mountain partly by several people and partly in regard of several tops and parts of it whence Scâ—…nir and Hermon are mentioned as distinct places Cant. 4. 8. 10 All the cities of the plain and all Gilead f Gilead is sometimes taken largely for all the Israeâ—…ites possessions beyond Iordan and so it comprehends Bashan but here more strictly for that part of it which lies in and near mount Gilead and so it is distinguished from Bashan and Argob and * â—…osh 12. 5. â—…d 13. 11. all Bashan unto Salchah and Edrei cities of the kingdom of Og in Bashan 11 For only Og King of Bashan remained of the remnant of giants g The other giants of Bashan were destroyed before and therefore when Og was killed the Israelites work was done behold his bedstead was a bedstead of iron is it not in * 2 Sâ—…m 12. 26. Jer. 49. 2. Rabbath of the children of Ammon i Where it might now be either because the Ammonites in some former battel with Og had taken it as a spoil or because after Ogs death the Ammonites desired to have this monument of his greatness and the Israelites permitted them to carry it away to their chief city nine cubits was the length thereof and four cubits the breadth of it after the cubit of a man k To wit of ordinary stature So his bed was four yards and an half long and two yards broad 12 And this land which we possessed at that time from Aroer which is by the river Arnon and half mount Gilead and * Num. 32. 33 Josh. 13. 8. c. the cities thereof gave I unto the Reubenite and to the Gadite 13 And the rest of Gilead and all Bashen being the kingdom of Og gave I unto the half tribe of Manasseh all the region of Argob with all Bashan which was called the land of giants 14 * 1 Chro. 2. 2â—… Jair the son of Manasseh took all the countrey of Argob unto the coasts of Geshuri l Or Geshurites a people towards the North of Canaan 2 Sam. 3. 3. and 15. 8. See also Ios. 13. 13. and Maachathi m Of whom see 2 Sam. 3. 3. and 10. 6. and called them after his own name Bashan * Num. 32. 41. Havoth-Jair unto this day n This must be put among those other passages which were not written by Moses but added by those holy men who
and dissimulation which therefore many Princes have used for this very reason But saith he God needs no such Artifices he can do whatsoever he pleaseth by his Absolute Power and hath no need to use lyes to accomplish his Will partly to shew that Israel should be no loser by Saul's loss as he might vainly imagine because he had saved them from their Enemies on every side chap. 14. 47. For not Saul but God was the Strength and Protector of Israel and he would continue to save them when Saul was lost and gone and partly to assure Saul that God would Execute this Threatning because he wanted not strength to do it and none could hinder him in it * Num. 23. 19. 2 Tim. 2. 1â—… Tit. 1. 2. will not lie k nor repent l i. e. Nor ehange his Counsel which also is an effect of weakness and imperfection either of Wisdom or Power for he is not a man that he should repent 30 Then he said I have sinned yet honour me now I pray thee before the elders of my people and before Israel m Here â—…e plainly discovers his Hypocrisie and the true motive of this and his former Confession he was not solicitous for the Favour of God but for his Honour and Power with Israel and turn again with me that I may worship the LORD thy God 31 So Samuel turned again after Saul n Not to Worship the Lord with him for that he did not and therefore it is here mentioned that Saul onely Worshipped the Lord but for two other reasons First That the People might not upon pretence of this Sentence of rejection immediately withdraw all Respect and Obedience to their Sovereign whereby they would both have sinned against God and have been as Sheep without a Shepherd Secondly That he might rectify Saul's Error and execute Gods Judgment upon Agag and Saul worshipped the LORD 32 ¶ Then said Samuel Bring ye hither to me Agag the king ‡ Heb. of Amalek of the Amalekites and Agag came unto him delicately o Or in Delights or in his Ornaments i. e. He came not like an Offendor expecting the Sentence of Death but in that Garb and Gesture which became his Quality And Agag said p Or for Agag said This being the reason why he came so Surely the bitterness of death is past q I who have escaped Death from the hands of a Warlike Prince in the fury of Battel shall certainly never suffer Death from an old Prophet in time of Peace 33 And Samuel said * Num. b 14. 45. As thy sword hath made women childless r Whereby it appears that he was a cruel Tyrant and Guilty of many Bloody Actions and that towards Gods People though it be not related elsewhere And this seems to be added for the fuller vindication of Gods justice and to shew that although God did at this time remember and revenge a Crime committed by this Mans Ancestors 400 Years ago yet he did not punish an Innocent Son for his Fathers Crimes but one that allowed and persisted in the same evil courses so shall thy mother be childless among women And Samuel hewed Agag in pieces s This he did by Diâ—…ine instinct and in pursuance of Gods express and particular Command above v. 3. which being sinfully neglected by Saul is now executed by Samuel See the like example 1 King 18. 40. But these are no presidents for private Persons to take the Sword of Justice into their hands For we must live by the Laws of God and not by extraordinary examples before the LORD t Either before the Ark which it seems Saul carried with him in this as he did in his former expedition chap. 14. 18. or before Gods Altar or in the publick Assembly in Gilgal 34 ¶ Then Samuel went to Ramah and Saul went up to his house to * Chap. 11. 4. Gibeah of Saul 35 And Samuel came no more to see Saul u i. e. To visit him either in token of Respect or Friendship or to seek Counsel from God for him or to give Counsel to him Seeing is put for Visiting here and 2 King 8. 29. Otherwise he did see him afterwards chap. 19. 24. Though indeed it was not Samuel that came thither with design to see Saul which is implied in the Phrase here but Saul went thither to see Samuel and that accidentally until the day of his death nevertheless Samuel mourned for Saul u i. e. To visit him either in token of Respect or Friendship or to seek Counsel from God for him or to give Counsel to him Seeing is put for Visiting here and 2 King 8. 29. Otherwise he did see him afterwards chap. 19. 24. Though indeed it was not Samuel that came thither with design to see Saul which is implied in the Phrase here but Saul went thither to see Samuel and that accidentally and the LORD repented that he had made Saul king over Israel x Partly for Saul's sake whose sad condition he lamented and partly for Israel's sake whose estate he feared might by this means be doubtful and dangerous CHAP. XVI AND the LORD said unto Samuel How long wilt thou mourn for Saul a And pray for his Restitution which the following words imply that he did seeing I have rejected him from reigning over Israel b The manifestation of my peremptory Will should make thee submit to my pleasure Fill thine horn with oyl c Which was used in the Inauguration of Kings as chap. 10. 1. and 1 King 1. 39. But here it is used in the Designation of a King though David was not actually made King by it but still remained a Subject as is evident from chap. 24. 6. And the reason of this Anticipation was partly the comfort of Samuel and other good men against their great fears in case of Saul's Death of which they expected every day to hear and partly the assurance of David's Title which otherwise would have been very doubtful For the prevention of which doubts it was very meet that the same Person and Prophet who had Anointed Saul might now upon Gods rejection of Saul Anoint David to succeed him upon his Death and because Samuel was now not far from his Death and was to die before Saul it was fit that David's Anointing should be hastned and done before its proper time and go I will send thee to Jesse the Bethlehemite for I have provided me ‡ Heb. for me a king d This Phrase is very Emphatical and implies the difference between this and the former King Saul was a King of the Peoples providing he was the Product of their inordinate and sinful desires they desired him for themselves and for their own glory and safety as they supposed but this is a King of my own providing one that I have spied out one of that Tribe to which I have allotted the Kingdom Gen. 49. 10. A
to whom and by what means he pleaseth and he will give you into our hands a David speaks thus confidently because he was assured of it by a particular Inspiration from God 48 And it came to pass when the Philistine arose and came and drew nigh to meet David that David hasted and ran toward the army to meet the Philistine 49 And David put his hand in his bag and took thence a stone and slang it and smote the Philistine in his fore-head that the stone sunk into his fore-head b Either 1. The Stone pierced through his Helmet which such Stones being slung would not seldom do as even Diodorus Siculus relates Or 2. The Stone might get in through one of those holes which are left in Helmets that he that wears it may see his way and how to direct his blows Or rather 3. The proud Giant had lift up that part of his Helmet which covered his Fore-head and that in contempt of David and his Weapons and by the singular direction of Gods Providence and he fell upon his face to the earth 50 So David prevailed over the Philistine with a sling and with a stone and smote the Philistine and slew him but there was no sword in the hand of David 51 Therefore David ran and stood upon the Philistine and took his sword c Hence it appears that David was not a little man as many fancy but a man of considerable bulk and strength because he was able to manage a Giant 's Sword which also he did both here and below Chap. 21. 9. and drew it out of the sheath thereof and slew him d Qu. How could this be when he slew him before with the Stone v. 50 Answ. There he gives a general account of the Event of the Battel and of the Giants Death but here he gives a particular Relation of the manner and instrument of his Death The Stone threw him down to the Earth and bereaved him of the use of his Sense and Motion but there remained some Life in him as frequently doth in such cases which the Sword took away and so compleated the Work and cut off his head therewith And when the Philistines saw their champion was dead they fled 52 And the men of Israel and of Judah arose and shouted and pursued the Philistines until thou come to the valley and to the gates of Ekron and the wounded of the Philistines fell down by the way to Shaaraim even unto Gath and unto Ekron 53 And the children of Israel returned from chasing after the Philistines and they spoiled their tents e Heb. their camps i. e. Their Camp but he speaks of it in the Plural Number because of the great extent and various quarters of their Camp 54 And David took the head of the Philistine and brought it to Jerusalem f Either to terrifie the Iebusites who yet held the Fort of Zion 2 Sam. 5. 7. or for some other reason not Recorded nor now known but he put his armour in his tent g i. e. In the Tent which was erected for him in the Camp upon this occasion There it was kept for the present though afterwards it seems to have been translated to the Tabernacle where we find his Sword Chap. 21. and it is not unlikely the rest of his Armour was there also 55 And when Saul saw David go forth against the Philistine he said unto Abner the captain of the host Abner whose son is this youth h Qu. How could David be unknown to Saul with whom he had lived Chap. 16. 21 Answ. That might well be for divers reasons because David was not constantly with him nor as it seems used by him but upon extraordinary Occasions and desperate fits of Melancholy from which possibly he had been free for a good while by Gods special Providence and Care for his People Israel that so he might be capable of Governing and Protecting them against the Philistines who watched all opportunities against them and at last broke forth into an open War Thus David had been for some considerable time dismissed from Saul's Court and was returned home And therefore it is not strange if Saul had for the present forgotten David For Kings because of the Encumbrance of Publick Business and the Multitude of Persons who come to them on several occasions may easily forget some persons yea such as have frequently been with them especially their Servants whom they do not use to observe with so much attention and care as they do others Add to this that the distemper of Saul's mind might make him forgetful and that David might now be much changed both in his countenance and in his habit from what he had before and it is apparent that the change of habits makes so great a difference that it oft keeps us from the knowledge of those Persons whom in other habits we very well know Some give this Answer That this was the first time that Saul had seen David and that David's exploit here Recorded was performed before that which is Recorded chap. 17. 15 c. though it be placed after it But that is confuted by comparing chap. 18. 1 2 3. and Abner said As thy soul liveth O king I cannot tell i Which is not strange because Abner's conversation and employment was generally in the Camp when David was at the Court and when Abner was there he took little notice of a Person so much inferior to him as David was 56 And the king said Inquire thou whose son the stripling is 57 And as David returned from the slaughter of the Philistine Abner took him and brought him before Saul with the head of the Philistine in his hand 58 And Saul said to him Whose son art thou thou young man and David answered I am the son of thy servant Jesse the Bethlehemite CHAP. XVIII AND it came to pass when he had made an end of speaking unto Saul that the soul of Jonathan was ‡ Heb. bound up in See Gen. 44. 30. knit with the soul of David and Jonathan loved him as his own soul a Partly for his excellent Vertues and Endowments which shone forth both in his Speeches and Actions partly for the great and good Service which he had done to God and to his Peeple and partly for the similitude of their Age and Qualities 2 And Saul took him that day and would let him go no more home to his fathers house b By which it appears that before-time David had not his constant residence at Court but did return to his Fathers House and thence again to the Court as occasion required 3 Then Jonathan and David made a covenant c i. e. An agreement of sincere and perpetual Friendship between them because he loved him as his own soul. 4 And Jonathan stript himself of the robe that was upon him and gave it to David and his garments even to his sword and to his
servant Zimri captain of half his chariots h i. e. Of all his Military Chariots and the Men belonging to them the Chariots for carriage of necessary things being put into other and meaner hands conspired against him as he was in Tirzah drinking himself drunk in the house of Arza ‡ Heb. which was over c. steward of his house in Tirzah i Whilst his Forces were elsewhere imployed ver 15. which gave Zimri advantage to execute his Design 10 And Zimri went in and smote him and killed him in the twenty and seventh year of Asa king of Judah and reigned in his stead 11 ¶ And it came to pass when he began to reign assoon as he sat on his throne that he slew all the house of Baasha he left him * 1 Sam. 25. 22 not one that pisseth against a wall ‖ Or both his kinsmen and his friends neither of his kinsfolks k Heb. avengers to whom it belonged to Revenge his Death See Numb 35. 12. nor of his friends l His confidents and familiar Acquaintance such as were most likely to hinder his Settlement in the Throne and to Avenge their Friends Quarrel 12 Thus did Zimri destroy all the house of Baasha according to the word of the LORD which he spake against Baasha m i. e. Thus fulfilling God's Threatning but either without his knowledge oâ—… meerly for his own ends ‡ Heb. by the hand of c. by Jehu the prophet 13 For all the sins of Baasha and the sins of Elah his sons by which they sinned and by which they made Israel to sin in provoking the LORD God of Israel to anger with their vanities n i. e. Idols oft called vanities as Deut. 32. 21. 1 Sam. 12. 21. Ier. 14. 22. because they are but imaginary Deities and meer nothings 1 Cor. 8. 4. having nothing at all of a God in them and nothing of Power to do either good or hurt 14 Now the rest of the acts of Elah and all that he did are they not written in the book of the chronicles of the kings of Israel * See above 14. 19. 15 ¶ In the twenty and seventh year of Asa king of Judah did Zimri reign seven days in Tirzah and the people were encamped against Gibethon which belonged to the Philistines o Which had been Besieged before Chap. 15. 27. but it seems was then relieved or afterwards recovered by the Philistines taking the advantage of the Disorders and Contentions which were among their Enemies 16 And the people that were encamped heard say Zimri hath conspired and hath also slain the king wherefore all Israel made Omri the captain of the host king over Israel that day in the camp 17 And Omri went up from Gibbethon and all Israel with him and they besieged Tirzah 18 And it came to pass when Zimri saw that the city was taken that he went into the palace of the Kings house and burnt the kings house over him p Or and he burnt c. Either 1. Omri burnt it over Zimri for Pronouns sometimes respect more remote Nouns Or rather 2. Zimri to whom both the foregoing and following words apparently belong who burnt it upon himself that neither himself nor the Royal Palace and Treasures might come into the hands of his insulting Adversary with fire and died 19 For his sins q i. e. This befel him for his Sins which he sinned in doing evil in the sight of the LORD in walking in the way of Jeroboam r Which he might do either before his Reign in the whole course of his Life which is justly charged upon him because of his Impenitency or in the Seven days of his Reign in which he had time enough to publish his Intentions or Decrees about the continuance of the Worship of the Calves or to Sacrifice to them for his good Success either already obtained or further desired and in his sin which he did to make Israel sin 20 Now the rest of the acts of Zimri and his treason that he wrought are they not written in the book of the chronicles of the kings of Israel * See Chap. 14. 19. 21 ¶ Then were the people of Israel divided into two parts s Fell into a Civil War yet neither this nor any other of God's dreadful Judgments could win them to Repentance which is an evidence of their Prodigious Impiety and Incorrigibleness and how ripe they were for Ruine half of the people followed Tibni the son of Ginath to make him king t Disdaining that the Soldiers should Usurp such a Power over the whole Kingdom and half followed Omri u Because they approved the Person though not the manner of his Election 22 But the people that followed Omri prevailed x Partly because they had the Army on their side and principally by the appointment and judgment of God giving up the Israelites to him who was much the worst ver 25 26. against the people that followed Tibni the son of Ginath so Tibni died y A violent Death in the Battel and Omri reigned 23 ¶ In the thirty and one year of Asa king of Judah began Omri to reign over Israel twelve years z i. e. And he Reigned Twelve Years not from this 31 year of Asa for he died in his 38 year ver 29. but from the beginning of his Reign which was in Asa's 27 year ver 15 16 So he Reigned four years in a State of War with Tibni and Eight years peaceably six years reigned he in Tirzah 24 And he bought the hill Samaria of Shemer for two talents of silver and built a To wit the City and especially a Royal Palace because that at Tirzah was burnt ver 18. on the hill and called the name of the city which he built after the name of Shemer owner of the hill ‡ Heb. Shemeron * See Chap. 13. 32. Samaria 25 ¶ But * Mic. 6. 16. Omri wrought evil in the eyes of the LORD and did worse than all that were before him 26 For he walked in all the way of Jeroboam b i. e. Did not onely promote the Worship of the Calves as Ieroboam and all his Successors hitherto had done but did also imitate all Ieroboam's other sins which doubtless were many and great and peradventure he added this to the rest that together with the Calves he Worshipped Devils i. e. other Idols of the Heathens as may be thought from 1 Cor. 10. 20. 20. where his Worship of the Devils and of the Calves is distinguished Besides though he did no more for the substance of the Action than his Predecessors did yet he might justly and truly be said to do worse than they because he did it with greater Aggravations after so many terrible Examples of Divine Vengeance upon the Kings and People of Israel for that Sin or because he made seveâ—…er Laws concerning the Calf-Worship whence we
both which cases it is a Metonymy of the Adjunct are like a shadow that declineth r Or that is extended or stretched out to its ulmost length as it is when the Sun is setting when it speedily and totally vanisheth And just so the hopes of our restitution which sometimes we have are quickly cut off and disappointed and I am * Isai. 40. 6. Jam. 1. 10. Psal. 109. 13. withered like grass 12 But * Lam. 5. 19. thou O LORD shalt endure for ever s But this is my comfort although we dye and our hopes vanish yet our God is everlasting and unchangeable and therefore invincible by all his and our enemies constant in his counsels and purposes of mercy to his Church stedfast and faithful in the performance of all his promises and therefore he both can and will deliver his people and * Psal. 135. â—…3 thy remembrance t Either 1. the fame and memory of thy wonderful works Or rather 2. thy name Iehovah mentioned in the former clause which is called by this very word Gods remembrance or memorial and that unto all generations Exod. 3. 15. Thus this clause exactly answers to the former and both of them describe the Eternity of Gods existence whereby the Psalmist relieves and supports himself under the consideration of his own and his peoples frailty and vanity unto all generations 13 Thou shalt arise and have mercy upon Zion u Upon Ierusalem or thy Church and People for the time to favour her yea the set time x The end of those 70. Years which thou hast fixed of which see Ier. 25. 12. and 29. 10. Dan. 9. 2. is come 14 For thy servants take pleasure in her stones and favour the dust thereof y Thy people value the dust and rubbish of the holy City more than all the Palaces of the Earth and passionately desire that it may be rebuilt 15 So the Heathen shall fear the name of the LORD and all the kings of the earth thy glory z Which was in some sort fulfilled when the rebuilding of the Temple and City of God was carried on and finished through so many and great difficulties and oppositions to the admiration envy and terrour of their Enemies as we read Nehem. 6. 16. Compare Psal. 126. 2. but much more truly and fully in building of the spiritual Ierusalem by Christ unto whom the Gentiles were gathered and the Princes of the World paid their acknowledgments 16 When the LORD shall build up Zion he shall appear in his glory a His glorious power and wisdom and goodness shall be manifested to all the World 17 He will regard the prayer of the destitute b i. e. Of his poor forsaken despised people in Babylon and not despise c i. e. Will accept and answer their prayer 18 This shall be written d This wonderful deliverance shall not be lost nor forgotten but carefully recorded by thy people for the generation to come e For the instruction and incouragement of all succeeding Generations The singular number put for the plural as is ordinary and * Psal. 22. 31. the people which shall be created f Which may be understood either 1. of the Jews which should be restored who were in a manner dead and buried in the grave and meer dry bones Isa. 26. 19. Ezek. 37. and therefore their restauration might well be called a Creation or as it is elsewhere a resurrection Or 2. of the Gentiles who should be converted whose conversion is frequently and might very justly be called a second Creation See 43. 1 7 15. and 65. 18. Eph. 2. 10 15. shall praise the LORD 19 For he hath looked down g To wit upon us not like an idle Spectator but with an eye of pity and relief as the next Verse declares from the height of his sanctuary h From his higher or upper Sanctuary to wit Heaven as the next Clause explains it which is called Gods high and holy place Isa. 57. 15. from Heaven did the LORD behold the earth 20 * Psal. 79. 11. To hear the groaning of the prisoner to loose †Heb. the children of death those that are appointed to death i To release his poor Captives out of Babylon and which is more from the Chains and Fetters of Sin and Satan and from eternal destruction 21 To declare the name of the LORD in Zion and his praise in Jerusalem k That they being delivered might publish and celebrate the name and praises of God in his Church 22 When the people are gathered together and the kingdoms to praise the LORD l When the Gentiles shall gather themselves to the Jews and join with them in the praise and worship of the true God and of the Messias This Verse seems to be added to intimate that although the Psalmist in this Psalm respects the deliverance of the Jews out of Babylon yet he had a further design and a principal respect unto that greater and more general deliverance of his Church and People by the Messias 23 He m To wit God to whom he ascribes these Calamities v. 10. to whom therefore he addresseth himself for relief †Heb. afflicted weakned my strength in the way m Either 1. in the midst of our expectations Whilest we are expecting the accomplishment of thy promise either of bringing us out of Babylon or of sending the Messias we faint and one of us perish after another and our hope is like the giving up of the Ghost Or rather 2. in the midst of the course of our lives Which sence is confirmed 1. from the following Clause Which after the manner explains the former he shortned my days as also from the next Verse where he begs relief from God against this misery in these words take me not away in the midst of my days 2. From the use of this word way which is used for the course of a mans life Psal. 2. 12. and which comes to the same thing for the course of a journey as it is opposed to the end of the journey Gen. 24. 27. Exod. 23. 20. and elsewhere the life of man being oft compared to a journeying or travelling and death to his journeys end And the Psalmist here speaks as other sacred Writers do elsewhere and as all sorts of Writers frequently do of the whole Commonwealth as of one man and of its continuance as of the life of one man And so this seems to be the matter of his complaint and humble expostulation with God O Lord thou didst chuse us out of all the World to be thy peculiar people and didst plant us in Ganaan and cause a glorious Temple to be built to thy name to be the onely place of thy publick and solemn worship in the World and didst make great and glorious promises that thine eyes and heart should be upon it perpetually 1 Kings
Tribulation So they ask the Prophet what he hath to say concerning that Night of Calamity which he had so long and oft threatned to them whereof as yet they saw no appearance Or 2 properly the night being the proper and chief time in which the Watchman's Care is most necessary because then their Enemies had opportunity to do them most harm So the People are supposed to come to him very early in the morning to inquire what hath hapned in the Night which shews a State of great Perplexity and Fear which might well be called a burden both because Fear in it self is a great Torment and because this Fear was a Sign and Presage of their approaching Miseries watchman what of the night c The repetition of the same Words shews the greatness of their Solicitude and Fear 12 The watchman said The morning cometh and also the night d The Night is past without any great mischief to you and the comfortable Light of the Morning is approaching which freeth mens Minds from the Terrours of the Night but although the Morning be coming it will be gone and the Night will return and your Fears with it The night seems to be here taken properly as the morning is yet so that he alludes to the Metaphorical Signification of the Word and intimates that the Night of Affliction was coming upon them if ye will enquire enquire ye return come e If this Watchman be the Prophet Isalas then the sence of these Words is this If you will be enquiring enquire sincerely and seriously of God by me concerning your Danger and the way to prevent it return unto the Lord by true Repentance who alone can secure you and come unto me for Direction But if it be their own Watchman which with submission I conceive most probable the sence is If you will enquire enquire I perceive by what I have observed this Night that your Danger is not past and there will be occasion for further Enquiries from time to time and therefore return come i. e. either return to them that sent you with this Message and then come to me for further Tydings or come again as return lie down is put for lie down again 1 Sam. 3. 5. come to me the next Morning as you have reason to do and so from Morning to Morning for I see every Night is likely to bring some evil Tidings to you 13 * Jer. 49. 28. The burden upon Arabia In the forest f Not as you used to do in the Houses or Tents of the Arabians Whereby he implies That that Populous Country should be turned into a desolate Wilderness in Arabia shall ye lodg O ye travelling companies g In those Parts Travellers then did and still do go together in Companies See Gen. 37. 25 28. Iob 6. 19. of Dedanim h Or Dedamites of whom see on Gen. 25. 3. Ier. 25. 23 24. 49. 7 8. These were Merchants and used to Trade with Tyre Ezek. 27. 20. 38. 13. and their Way lay thorow the same Parts of Arabia 14 The inhabitants of the land of Tema i A part of Arabia of which see Iob 6. 19. Ier. 25. 23. ‖ Or bring ye brought water to him that was thirsty they prevented with their bread him that fled k Whereby he implies That those other Arabians against whom this Prophecy is principally directed should be reduced to great scarcity of all necessary Provisions and forced to flee for their Lives from a bloody Enemy as is more fully expressed in the next Verse 15 For they fled ‖ Or for fear †Heb. from the face from the swords from the drawn sword and from the bent bow and from the grievousness of war 16 For thus hath the Lord said unto me Within a year l From the time of this Prophecy * Chap. 16. 14. according to the years of an hireling m To wit an exact Year for Hirelings diligently observe and wait for the end of the Year when they are to receive their wages and all the glory n Their Power and Riches and all things wherein they used to glory This was executed by the Assyrians of Kedar o Of whom see on Psal. 120. 5. Ier. 49. 28. shall fail 17 And the residue of the number of †Heb. bows archers p Bows and Arrows were their chief Weapons and they were expert in the Use of them both against Beasts and Men as occasion required the mighty men of the children of Kedar q shall be diminished for the LORD God of Israel hath spoken it CHAP. XXII THE burden of the valley of Vision a Of Iudah and especially of the City of Ierusalem as the next Verse sheweth Which is called a valley because a great part of it stood in a Valley and comparatively to those higher Mountains wherewith it was encompassed of which see Psal. 121. 1. 125. 2. Isa. 52. 7. and the valley of vision because of the many and clear Visions or Revelations of God's Mind in that Place above all other Parts of the World As the Prophets are called seers 1 Sam. 9. 9. so Prophecy is frequently called vision as 1 Sam. 3. 1. Isa. 1. 1. Ezek. 7. 13 26. What aileth thee now that thou art wholly gone up to the house tops b As they used to do in times of great Confusion and Consternation that they might mourn and look and cry to Heaven for Help Compare Isa. 15. 3. Ier. 48. 38. 2 Thou art full of stirs c Or Thou who wast full of stirs or noises to wit of joyful Shouts as the following Words limit it and as this Word is used Zech. 4. 7. though elsewhere it be taken for doleful Cries a tumultuous d Or streperous full of noise and clamour through Revelling and Jollity See Prov. 20. 1. Zech. 9. 15. city a joyous city thy slain men are not slain with the sword nor dead in battel e But either by Famine or Pestilence in the Siege as many died Ier. 14. 18. 38. 2. or in their Flight as others were both which were inglorious kinds of Death 3 All thy rulers f Zedekiah and his Chief Commanders whose Flight he here foretels are fled together they are bound †Heb. of the bow by the archers g Heb. from the bow i. e. so as they were disenabled from using the Bow which is an usual Hebraisin as from a king is put for from being a king 1 Sam. 15. 23. and from seeing Psal. 69. 23. is rendred that they cannot see Rom. 11. 10. But this Word is by some and may very well be joyned to the foregoing Clause for the Words in the Hebrew lie thus All thy rulers are fled together from the bow or bowmen as this Word is rendred Isa. 21. 17. they are bound Which seems most plain and unforced and suits best with the following Words as also
which the Poor would therefore sooner embrace and the Rich more likely to oppose Or 3. The Poor in Spirit unto the meek he hath sent me to bind up q Now follow several particular expressions to describe the same thing that he mentioned before more generally a Metaphor taken from Chirurgions that carefully and tenderly roll up a broken bone Hos. 6. 1. and this relates to Christs Priestly Office the broken-hearted r The heart dejected and broken with sorrow I am sent to ease their pains whose Consciences are wounded with a sense of Gods wrath to proclaim liberty to the captives s Those Captives in Babylon but principally to Satan that they shall be delivered and this appertains to Christs Kingly Office whereby he proclaims liberty from the Dominion and Bondage of sin and from the Fear and Terrour of Hell See ch 42. 7. and the opening of the prison to them that are bound t i. e. Supposing them to be in chains and fetters yet they should be delivered though in the greatest bondage the further explication of these things will be found upon Luke 4. 18. Because there are some passages expresly mentioned here 2 To proclaim u To declare as it respects the Jews that their liberty is at hand the acceptable x Viz. the happy age of Gods grace either which will be grateful and welcome news to them or acceptable to God a time wherein it pleaseth him to favour them but this must be understood of a farther extent than to Babylon and rather unto Mankind in Jesus Christ. Gal. 4. 4. and Tit. 3. 4. called a time of Gods good will in that Angelical song Luke 2. 14. On the account of those good tidings which the Angel brought v. 10. 11. called so possibly from the arbitrariness and good pleasure of God having no respect to any satisfaction from man year y Not precisely as if Christ preached but one year the mistake of some Ancients mentioned and râ—…uted by Irenaeus lib. 2. ch 38. But for time indefinitely and may include the whole time of preaching the Gospel See Rom. 10. 15. which I take to be the meaning of that now 2 Cor. 6. 2. and probably hath a pertinent allusion to the year of Iubile which was a general release proclaimed by sound of Trumpet which relates also here to the word Proclaiming Lev. 25. 10. of the LORD and the day of vengeance z Viz. on Babylon it being necessary that where God will deliver his People he should take vengeance on their enemies but mystically and principally on the enemies of his Church and the Spiritual ones chiefly viz. Satan Sin and Death of our God to comfort all that mourn a Either by reason of their sufferings or of their sins Mat. 11. 28. Or the miseries of Sion See on ch 57. 18. 3 To appoint b Supple it Viz. Comfort or Joy or else it may refer to those Accusative cases following Beauty Oyl Garments unto them that mourn in Zion c Put by a Metonymy for the Jews q. d. among the Jews and they for the Church of God or according to the Hebrew For Zion to give unto them beauty for ashes d By ashes understand whatever is most proper for days of mourning as Sackcloth sprinkled with Ashes and these ashes which were sprinkled on their heads mixing themselves with their tears would render them of a woful Aspect which was wont to be the habit of Mourners as by Beauty whatever may be beautiful or become times of rejoycing the oyl of joy for mourning e The sense is the same with the former he calls it Oyl of joy in allusion to those anointings they were wont to use in times of joy Psal. 104. 15. and also the same with what follows viz. Gladness for heaviness gladness brings forth Praise to God and it is called a Garment in allusion to their Festival Ornaments for they had Garments appropriated to their conditions some suitable to times of rejoycing and some to times of mourning or else an allusion to comely garments and the spirit of heaviness because heaviness doth oppress and debase the Spirits It is all but an elegant description of the same thing by a three-fold Antithesis the garment of praise for the spirit of heaviness that they might be called f That is that they may be so as it is usually expressed Ch 58. 12. 60. 18. they shall be acknowledged so v. 9. trees of righteousness g He ascribes Righteousness to Trees understanding thereby Persons by a Metaphor by which he means that they shall be firm solid and well rooted being by faith engrafted into Christ and bringing sorth fruit suitable to the Soil wherein they are planted that had been as dry trees see on Isa. 56. 3. viz. the Church the Vineyard of God and the hand by which they were planted as in the next words the planting of the LORD h Planted by the holy Lord who being himself holy and righteous would plant none but such which notes also their soundness and stability an allusion to that passage in Moses his Song Exod. 15. 17. that he might be glorified i Either in that glory which he should conser upon them or that glory he may expect and receive from them that so it may be evident whose handy work it was See ch 60. 21. 4 And they shall * Chap. 58. 12. build the old wasts they shall raise up the former desolations and they shall repair the wast cities the desolations of many generations k See ch 58. 12. As it is applied to Gospel times the meaning may be that Gentilism which was as a wilderness overgrown with Briars and Thorns shall be cultivated and those Cities and Provinces of the Gentiles that lay as it were wast void of all true Religion shall now by the Ministry of the Word be edified in the true worship of God 5 And strangers l Viz. Gentiles such as are not of the natural race of the Jews but Gentile Converts Or such as shall have no more then an outward profession strangers to the true work of Grace shall stand m Ready to be at thy service a like expression ch 48. 13. and feed your flocks n The Churches with the word of God and the sons of the alien o The same with strangers or their successours shall be your plowmen and your vine-dressers p As the words describe the prosperous estate of the Jews the meaning of them is that they should be in such a flourishing and prosperous condition that without their own labour they should have all inferiour offices executed either by slaves taken in War or by Persons hired for reward which they should have Riches and Wealth enough to accomplish But as they principally relate to the spiritual State of the Church so probably by Strangers we may understand Converted Gentiles with their Successors