because it was close by Jordan right against the portion of Ephraim on the other side of the river or else because this was the place where Jephthah slew the Ephraimites Judg. 12.5 6. And the Gileadites took the passages of Jordan before the Ephraimites and it was so that when those Ephraimites which were escaped said Let me go over that the men of Gilead said unto him Art thou an Ephraimite if he said Nay then said they unto him Say now Shibboleth and he said Sibboleth for he could not frame to pronounce it right then they toâ—k her and slew him at the passages of Jordan whence it seems it was afterwards called the wood of Ephraim Vers 8. And the wood devoured more people that day then the sword devoured That is when they fled into the wood there perished more there by the sword of those that pursued them and by the countrey people that sound them there straggling and fell upon them then did in the battel by the valour of the servants of David that fought there against them for as I conceive even those that were slain in the wood by the souldiers of David pursuing them are here included in the number of those whom the wood devoured and are opposed to those onely that were slain by the sword in the battel others understand it of such as perished there by wild beasts by being hanged in the trees by tumbling into ditches and pits and caves unknown But the first Exposition I think most probable for it can hardly be conceived how more should perish by such casualties then by the sword in generall Vers 9. And his head caught hold of the oak and he was taken up between the heaven and the earth c. The words seem to imply that his head was catched in a crotch or forked branch of the oak and so his mule running away from under him there he hung by the neck but the most common opinion of Expositours is that it was his long and thick hair that was entangled and wound about the thick boughs of the oak by which he hung when his mule was gone from him and thus say they God testified against his pride in his hair making those goodly curled locks of his as a halter to hang him whereof he had alwayes been so proud that he would onely cut them but once a yeare and that too because they grew too heavy for him Vers 11. And why didst thou not smite him there to the ground and I would have given thee ten shekels of silver and a girdle As great a friend as Joab had formerly been to Absalom yet now that he had rebelled against his father and endangered the ruine of the land by a civill warre he resolved to take away his life onely still he had rather it should have been by another then by him or his command and therefore he tells the souldier what a reward he would have given him if he had slain him thereby also intimating that he would give him the reward if he would go and do it I would have given thee saith he ten shekels of silver and a girdle that is a souldiers girdle which was a signe of strength and valour and an ornament and ensigne of honour Vers 13. Otherwise I should have wrought falshood against mine own life This phrase is somewhat difficult that he means he should wittingly have exposed himself to the danger of loosing his life by disobeying the kings command in killing Absalom is very evident but why doth he call this working falshood against his own life I answer either first in relation to the secresie of the fact as if he had said That though no body had seen him do it and he had endeavoured to have concealed it with lies and falshood yet it would at last have brought a shamefull death upon him or else with reference to the vanity of his hopes if he had done it in hope that it would not prove any way perillous to him but rather would be rewarded as if he had said whatever vain encouragements had emboldened me to do it they would have proved false and deceitfull I should have wrought falâ—hood against mine own life for as when men fail of effecting what they hoped and desired they are said in the Scripture phrase to bring forth falshood Psal 7.14 He hath conceived mischief and brought forth falshood so when men effect any thing but fail of their hopes therein they may be said to work falshood and thirdly because of the care which every man is naturally bound to have of his own life in regard whereof he that wittingly doâ—h any thing to the prejudice of his life may be truly said to work falshood against his own life Vers 14. And he took three darts in his hand and thrust them through the heart of Absalom Joab knew well enough that as long as Absalom lived there would be great danger least his party should again make head and maintain their former act in making him king and knowing withall Davids indulgence towards him and what strict charge he had given for the sparing of him at this very time he had just cause to fear that David would not do justice to him if they should carry him away alive and therefore preferring the peace and welfare of the king and common-wealth before the kings command he thrust these darts into him and so slew him yet withall perhaps he was also a little moved with a particular spleen against Absalom to wit because he had lately disposed of his place of Captain of the host to Amasa his cosin german chap. 17.25 Vers 17. And they took Absalom and cast him into a great pit in the wood and laid a very great heap of stones upon him See the note Josh 7.26 Vers 18. Now Absalom in his life time had taken and reared up for himself a pillar which is in the kings dale The same which is called the valley of Saveh where the king of Sodom met Abraham when he returned with victory having discomfited those foure kings that had pillaged Sodom and had carried Lot away captive Gen. 14.17 And the king of Sodom went out to meet him after his return from the slaughter of Chedorlaomer and of the kings that were with him at the valley of Saueh which is the kings dale Where this vale was or why it was so called we find no where expressed onely many conjectures we find in expositours as that it was the same which was called the valley of Jehoshaphat Joel 3.2 and consequently the kings dale or that it was so called from the exceeding pleasantnesse and fruitfulnesse of it as a place fit for the delight of kings or because the king of Sodom and Melchizedek king of Salem did there meet Abraham and indeed if it were called the kings dale because of any king of Judah or Israel then that clause Gen. 14.17 was not written by Moses but inserted afterwards by some other As
mentioned because hereby the widdow perceived that her sonne was dead for that he was indeed dead and was not onely fallen into a swoun is evident in many following passages as vers 18. and 20. where the widow and the Prophet bemoan that God had slain her sonne and vers 21. where it is said that Eliah prayed My God I pray thee let this childs soul come into him again and then again ver 22. And the soul of the child came into him again and he revived which may also be confirmed by that of the Apostle Heb. 10.35 which many think was written partly with reference to this story Women received their dead raised to life again this being the first we reade of in the Scriptures that being dead was restored again to life Vers 18. And she said unto Elijah What have I to do with thee O thou man of God c. That is wherein have I offended thee or whence is it that thou a holy Prophet of the Lord shouldest come to me a mere stranger to thee thus to punish me for my sinnes wherefore art thou come to me art thou come to call my sinnes to Gods remembrance and so to move him to kill my sonne to what end were our lives saved when we were in danger to perish for want of food if now my sonne must die with sicknesse when God punisheth those for their sinnes whom a while he did forbear he is said in the Scripture to remember their sinnes 1. Sam. 15.2 Now the conscience of this poore widow telling her that the death of her sonne was for her sinnes and therefore apprehending that his dwelling with her had been accidentally through her not profiting by his presence as she ought to have done the occasion of her sonnes death or rather that he had besought God thus to punish her as by his prayer he had brought the drought and famine upon the land or that he was sent as the minister of Gods wrath to take away her sonne from her hence it was that she break forth into this impatient bewailing her losse and her sinnes that had been the cause of it the expression she useth is much like that of Peter when the ship began to sink Luke 5.8 Depart from me for I am a sinfull man O Lord. Vers 20. O Lord my God hast thou also brought evil upon the widow with whom I sojourn by slaying her sonne Herein the Prophet pleads first his own interest in God O Lord my God secondly the condition of the woman a widdow and that because women in that estate are least able to endure the losse of those that should be a stay and support to them and God is wont to be very compassionately tender over them and thirdly the interest she had in him because he sojourned with her as grieving that the woman that had harboured him so long and for whose preservation God had wrought so great a miracle should now have all her joy dashed with such a sad losse or that it should be said by any that it had been well for her if the Prophet had never come into her house Vers 21. And he stretched himself upon the child three times and cried unto the Lord c. The meaning of this is either that he stretched himself upon the child and so in that posture of body prayed and then left off again doing this three severall times or else rather that he stretched himself upon the child and then went and prayed unto the Lord and so did by turns three severall times however doubtlesse his stretching himself upon the child was partly that feeling the coldnesse of the childs body he might be stirred up thereby to pray the more earnestly for him and partly that he might perceive when heat and life begun to come into the child and partly also thereby to expresse his exceeding grief for the death of the child and his earnest desire that God would be pleased to restore him to life there being an intimation in this gesture of his that he could have been glad to infuse of his own life into the child and that to move the Lord the rather to heare his prayer and grant his request the like we reade of Elisha 2. Kings 4.34 and of Paul to Eutichus Acts 20.10 Vers 24. And the woman said to Elijah Now by this I know thou art a man of God c. That is now her faith was strengthened concerning this she had called him a man of God vers 18. yet perhaps her faith was shaken with the death of her child and now with this miracle it was strengthened again CHAP. XVIII Vers 1. THe word of the Lord came to Elijah in the third yeare Elijah was sent to Ahab not long before the Lord sent rain again upon the earth so that from the first begining of the drought unto this time when the Prophet was sent to Ahab it was well nigh three yeares and six moneths complete for so long rain was with-held Luk. 4.25 either therefore the third yeare here spoken of must be the third yeare from his first hiding of himself chap. 17.3 or the third yeare since he went to sojourne with the widdow of Zarephath chap. 17.6 or else the third complete yeare since the time they began to want rain the six odd moneths not being reckoned as indeed it is usuall in the Scripture in noting times to set down onely the full complete yeares and not to mention the odd moneths or dayes Go shew thy self unto Ahab and I will send rain upon the earth Though the Israelites continued in their idolatry still yet the Lord determined to take off that judgement of want of rain that now for three years and a half had been upon them and this he did partly for his righteous servants sake that were still in the land who could not but suffer much in this common calamitie and partly because the Lord intended by Elijah to bring Baals prophets to be slain by the people and so thereupon to remove the judgement he had brought upon the kingdome and so now Elijah was sent to give notice they should have rain and so that which he said to Ahab might be made good to wit that there should be no rain but according to his word yea and withall doubtlesse God gave him now in charge though it be not here exprest what he afterwards did concerning the challenge he made to Baals prophets as is evident by that which he saith vers 36. Lord God of Abraham Isaac and Israel let it be known this day that thou art God in Israel and that I am thy servant and that I have done all these things at thy word Vers 3. Obadiah feared the Lord greatly But how could this be if he went not up to Jerusalem to sacrifice I answer so long as he did sincerely feare God and yielded him that spirituall service which was required of him and kept himself pure from the idolatry of the place
Elisha had afforded the kings in their distresse chap. 3.16 c. had brought him into great credit at court And she answered I dwell among my own people In this answer is implyed that she needed not his help in this kind as intimating First that she lived contentedly and was not ambitious of any better condition then that she enjoyed in a private quiet life amongst her own neighbours Secondly that she lived peaceably not having occasion to complain or seek relief from higher powers not amongst enemies but neighbours and friends in a mean condition nor so high as to be envied nor so low as to be trodden on Thirdly that if she should have occasion to seek help she could not want friends that would do what one man may do for another yet afterward it was well she found a friend in court chap. 8.3 4. to wit when Gehazi obtained that her land should be restored to her Vers 14. And he said What then is to be done for her That is when Gehazi brought back to Elisha this answer of the Shunamites he asked Gehazi what else then there was wherein they might gratifie her wherein also it is well worth the noting that though Elisha were so great a prophet yet he would vouchsafe thus to consult and advise with his servant Vers 15. And when he had called her she stood in the doore To wit as out of modesty she would not presently rush into the prophets chamber though it were in her own house but stood at the doore till either he should come out to her or call for her in Vers 16. And he said About this season according to the time of life thou shalt embrace a sonne This phrase thou shalt embrace a sonne implyed not onely the birth of the child but also the safety of the child and mother the time is expressed much in the same words as in the promise that was made to Abraham concerning the birth of Isaac Gen. 18.10 of which see the note there Nay my lord thou man of God do not lie unto thine handmaid As if she had said O that God would grant that it might be so but my lord thou man of God do not deceive thy handmaid with vain hopes she knew well that the holinesse of the prophet could not stand with wilfull lying yet perhaps she might feare it was spoken for tryall onely and therefore as being divided betwixt hope and feare she desires to be satisfied whether she might assure her self of what he had promised for so it is expressed vers 28. Then she said did I desire a sonne of my lord did I not say Do not deceive me Vers 21. And she went up and laid him on the bed of the man of God c. All this she did either as hoping the child might be restored to life by being laid upon the prophets bed or rather thereby to hide this occasion of grief from her husband and family lest they should hinder her in her intended designe of going to the prophet as confidently hoping by the prayers of that prophet on whose bed she had laid her dead child to receive him restored to life again and perhaps the rather because she had heard how Elijah had restored to life a widows dead child 1. Kings 17.21 Vers 23. And he said Wherefore wilt thou go to him to day it is neither new moon nor sabbath c. This he saith because on those dayes they did usually go to the prophets to be instructed and seldome at other times which made him wonder why she should desire to go now and hereupon she answered It shall be well as if she had said do not trouble your self my journey doubtlesse shall be for good and therefore I pray give way to it Vers 26. Run now I pray thee to meet her and say unto her Is it well with thee Because she came in such haste at an unusuall time he feared something was amisse with her Is it well with the child and she answered It is well This she spake as it were to cut off her speech with Gehazi and as hastening to speak with Elisha himself and withall happely as perswading her self that this which God had done would be for good Vers 27. And when she came to the man of God to the hill she caught him by the feet Transported with the vehemency of her passion she fell down upon the ground and cast her arms about his leggs thereby expressing both first the reverent respect she bare to him as the disciples did when they cast their arms about Christs feet Matth. 28.9 secondly the unsupportablenesse of her sorrow and thirdly the vehemency of her desire to obtain help by his means in whom all her refuge and hope was and that she was resolved not to leave him till he had satisfied her desire as she expresses her self afterward vers 30. As the Lord liveth and as thy soule liveth I will not leave thee But Gehazi came near to thrust her away As apprehending that this uncouth carriage of her self towards the prophet was neither seemly for her nor him Vers 28. Then she said Did I desire a sonne of my lord did I not say Do not deceive me That is why was a sonne given us of thy own motion when I asked no such thing yea when I desired that thou wouldest not deceive me with vain hopes if now my misery must be greater by losing him then it would have been by remaining childlesse had I offended by too violent desire of a child I might have judged that to have been the cause why my child is now again taken away but being given freely without any request of mine why am I now so soon deprived of him Vers 29. Then he said to Gehazi Gird up thy loynes c. As they used to do in those countreys where they used long garments when they meant to make hast and for the same cause he is enjoyned not to stay to salute any body by the way Some think the cause of this enjoyned haste was to prevent Gehazies vain-glorious imparting of the businesse he was sent about to any body he should meet with by the way which might have proved a hinderance to the working of the miracle but that which others say is farre more probable namely that it was onely to make sure that the child might be restored to life before his death came to be known in the family that so the fathers grief might be prevented and the miracle withall might be concealed Vers 30. And the mother of the child said As the Lord liveth and as thy soul liveth I will not leave thee Though she did not oppose nor distrust altogether the course which Elisha had taken for the raising of the child for had she not given Gehazi the key of the prophets chamber wherein she had locked up the dead child vers 21. how could he have come at him to lay the prophets staffe upon his face yet as
prophet putting his hands upon the kings hands when he was drawing the bowe to shoot was to signifie that through Gods assistance whose person the prophet did now represent he should be victorious over the Syrians according to those expressions Psalm 18.34 35. He teacheth my hands to warre so that a bowe of steele is broken by my arms thou hast also given me the shield of thy salvation c. Psalm 144.1 Blessed be the Lord my strength which teacheth my hands to warre and my fingers to fight Gen. 49.24 But his bow abode in strength and the arms of his hands were made strong by the hands of the mighty God of Jacob. Vers 17. And he said open the window eastward c. To wit because Syria lay eastward and it was to signifie the vanquishing of the Syrians by Joash that the arrow was to be shot out at that window The arrow of the Lords deliverance and the arrow of deliverance from Syria c. That is by this arrow is signified that the Lord by thy might will certainly deliver his people and that from the Syrians who have hitherto brought such calamities upon them and thus even that kindnesse which Joash had now shewen to Gods prophets was abundantly rewarded Vers 18. And he said Take the arrowes and he took them And he said unto the king of Israel Smite upon the ground c. Having by the former signe the arrow shot out at the window eastward foreshewen that he should vanquish the Syrians now by another signe he undertakes to shew him how often he should overcome them Vers 19. And the man of God was wroth with him and said Thou shouldest have smitten five or six times c. It seems the Lord had shown to Elisha that so oft as Joash should voluntarily after a generall charge smite the earth so oft should Israel smite Syria and hence was Elishaes anger that he smote the earth no oftner But may some say seeing the Prophet did not enjoyn the king to smite it often why should he be angry with him for this I answer because by the prophets explaining the meaning of his former action to wit his shooting out at the window the king might have easily conceived that even this second action that was injoyned of smiting the earth was also intended as a parabolicall signe of his smiting the Syrians and so thereupon might have been eager to have given many strokes to the earth Some Expositours indeed give another reason of the Prophets anger namely that he was angry not because the king smote the ground no oftner but because by the kings smiting the earth so seldome the Prophet foresaw his future slacknesse in pursuing the execution of Gods vengeance upon the Syrians and the deliverance of Gods Israel but the former reason of the Prophets anger is I conceive most agreeable with the words of the text And whereas this which is here said Thou shouldest have smitten five or six times then hadst thou smitten Syria till thou hadst consumed it whereas now thou shalt smite Syria but thrice may seem to contradict what was said before vers 17. where it was absolutely promised Joash that he should smite the Syrians till he had consumed them we must know that the Prophet there spake onely of an utter consuming those armies of the Syrians over whom he was to obtain three memorable victories but here he speaks of an utter ruining the whole power of the kingdome of Syria in generall which should have been if he had smitten the earth five or six times but now should not be Vers 21. And it came to passe as they were burying a man that behold they spied a band of men and they cast the man into the sepulchre of Elisha c. The meaning of this is that as they were going to bury a dead man they spied a band of Moabites that were broken into their land to rob and spoil their countrey and so not having time to carry him to the place prepared for his buriall they removed the stone that covered Elishaes sepulchre and cast him in there whereupon the dead man revived so soon as he touched the bones of Elisha and stood up upon his feet for we must not think that the sepulchre of Elisha lay open so that in their feare they could presently without any more ado cast the dead man upon the bones of the Prophet however by this singular miracle the Lord was pleased First to teach the people that it was the mighty power of God and not any power in Elisha himself whereby in his life time he had wrought so many glorious miracles And secondly to strengthen the faith of Joash concerning those victories which this holy Prophet of God had foretold him a little before his death in that hereby he might see that God could as easily revive their dead state as he had now revived this dead man yea and besides in this miracle wrought by the dead body of Elisha we have a lively figure of that life which all believers doe obtain by applying to themselves by faith the death of Christ their Saviour Vers 22. But Hazael king of Syria oppressed Israel all the dayes of Jehoahaz That is all the time he reigned alone Vers 23. Neither cast he them from his presence as yet The Lord did not as yet quite root out the Israelites from the land of Canaan which he had chosen for his habitation nor turned them off from enjoying any outward communion with him in his ordinances as he did afterwards CHAP. XIIII Vers 1. IN the second yeare of Joash sonne of Jehoahaz king of Israel reigned Amaziah c. That is in the second yeare of his reigne after he began to reigne alone his father Jehoahaz being dead for he began to reigne three yeares before his father dyed and that was the thirty seventh yeare of Joash king of Judah the father of this Amaziah who reigned fourty years complete See the note chap. 13.10 Vers 2 And reigned twenty and nine years in Jerusalem Of which nine and twenty years Joash reigned in Israel fifteen years complete and something more for he began his reigne the yeare before Amaziah vers 1. In the second yeare of Joash sonne of Jehoahaz king of Israel reigned Amaziah and he reigned but sixteen years in all chap. 13.10 and the other fourteen years complete and something more Jeroboam the sonne of Joash reigned in Israel and therefore it is twice expressed that Amaziah outlived Joash king of Israel fifteen years vers 17. of this chapter and 2 Chron. 25.25 but then may some say if Amaziah lived but to the fifteenth yeare of Jeroboam the sonne of Joash how is it said that Azariah or Uzziah the sonne of this Amaziah began his reigne in the seven and twentieth yeare of Jeroboam chap. 15.1 I answer either Jeroboam was designed king by his father Joash twelve years before his death and so that which was but the fifteenth yeare of Jeroboams
Jordan was the utmost bounds of the land of promise and that therefore those without Jordan were no true Israelites nor had any thing to do with the worship of God in his Tabernacle Vers 31. This day we perceive that the Lord is among us because ye have not committed this trespasse against the Lord. This being the greatest and surest signe of Gods gratious presence amongst a people when he preserves them from falling into scandalous sinnes Now ye have delivered the children of Israel out of the hand of the Lord. Not by diverting any punishment which the Lord was ready to inflict but by avoiding that sinne which might have drawn some heavy judgement not onely upon themselves but upon the whole body of the people if they had fallen into it Vers 34. For it shall be a witnesse between us that the Lord is God This is the reason which the tribes without Jordan give why they called the altar they had set up Ed which signifieth a witnesse to wit because standing in the middest betwixt them within Jordan and them without it should be a witnesse that they without Jordan meant to acknowledge and worship no other God then he whom their brethren worshipped even the Lord Jehovah onely CHAP. XXIII Vers 2. ANd Joshua called for all Israel c. That is the representative body of all Israel to wit as it is explained in the following words the Elders of each tribe together with their Magistrates and Judges and Officers Vers 5. And the Lord your God He shall expell them from before you c. That is though I die and leave the work which is begun unfinished yet assure your selves if you continue stedfast to the Lord he who indeed hath done what hath been done will perfect the work begun and perform all that he hath promised he shall expell the rest of the nations that are not yet expelled before you Vers 7. That ye come not amongst these nations these that remain among you c. That is that ye no wayes familiarly converse with them and this is mentioned in the first place because they that yield familiarly to converse with Idolatours will by degrees be also drawn to the evils mentioned in the following words even to make marriages with them to swear by their gods and at last to bow down to them and worship them As for making mention of the names of their gods the next particular here forbidden see the note Exod. 23.13 Vers 8. But cleave unto the Lord your God as ye have done unto this day By cleaving to the Lord is meant that they should continue constant in yielding obedience to God and in resting and relying upon him yea upon him alone as their God alsufficient Nor need it seem strange unto us that he should say of a people that had been so prone to rebell against God Cleave unto the Lord as ye have done unto this day For first the Israelites though they were ever and anon murmuring against God and turning aside from the way of his commandments yet they had never for the generallity cast off the worship of the true God to go after the gods of the heathen And secondly this Joshua might speak with reference to the time of his government as ye have done to this day that is since the time you entred the land of Canaan or since the time you came to be under my government for indeed since that time we reade not of any notable rebellion of this people against God it is said that the people served the Lord all the dayes of Joshua Judg. 2.7 Vers 12. Else if you do in any wise go back and cleave unto the remnant of these nations c. Here Joshua begins to tell them how severely God would punish them in case they did go back that is revolt from that good way of their obedience to God wherein they had hitherto gone and cleave unto the remnant of those nations that is marry them and lie with them for so this phrase of cleaving to those nations is explained in the following words and shall make marriages with them and go in unto them and they to you Yet I know that this word cleave may be meant generally of any joyning themselves to those nations either in leagues or otherwise Vers 13. But they shall be snares and traps unto you and scourges in your sides and thornes in your eyes c. To wit because they will be continually by their allurements drawing you to idolatry and other sinnes and by their injuries vexing and disquieting you yet some hold that by being thorns in their eyes is meant that they should by degrees so farre blind them that they should not be able to discern the clear light of the truth See Numb 33.55 Vers 14. And behold this day I am going the way of all the earth c. That is I see my death approcheth now because I cannot hope long to continue amongst you to keep you constant in your covenant with God therefore I thought good to give you warning that after my departure ye depart not from the Lord and to tell you beforehand what will become of you if you transgresse the covenant of the Lord your God Vers 15. So shall the Lord bring upon you all evill things untill he have destroyed you from off this good land c. That is as the Lord hath hitherto made good all that he hath promised you so if you transgresse his covenant he will bring upon you all the evils threatned even at last the causing of you to be carried captive out of this good land and this last judgement of destroying them out of the land of Canaan he particularly insists upon because it must needs affect them to heare of losing so goodly a land when after so many years travels and difficulties they were now newly entred into it CHAP. XXIIII Vers 1. ANd Joshua gathered all the tribes to Shechem c. The assembly mentioned in the foregoing chapter vers 2. concerning which see the note there and the exhortation which Joshua used then to the people was when Joshua apprehended he had not long to live chap. 23.14 And behold this day I am going the way of all the earth yet it seems that after that fearing much what the people world do after his death he resolved again to call another assembly of the representative body of the kingdome that he might there again presse them to continue constant in their obedience to God after his death and to that purpose might cause them to renew their covenant with God which accordingly he did at Shechem as it is here said Many Expositours understand this of Shiloh where indeed the tabernacle was seated chap. 18.1 which they say is here called Shechem because it stood in the field of Shechem and that because it is said in this verse that the assembly presented themselves before God and because vers 26. there is mention of the Sanctuary
Samson was followed on afterwards in the dayes of Eli Samuel and Saul for they never were after this in bondage to the Philistines till at length they were perfectly subdued by David Vers 6. A man of God came unto me and his countenance was like the countenance of an Angel of God very terrible That is his countenance was very venerable and full of reverend Majesty and such as wrought a kind of astonishment and fear in me Vers 7. For the child shall be a Nazarite to God from the womb to the day of his death Others that took upon them the vow of a Nazarite were onely such for a time namely so long as they had vowed to consecrate themselves unto the Lord in this strict way of singular holinesse which was therefore called the dayes of their separation see the notes Num. 6.3 4 5. But now Samson was in an extraordinary way separate to be a Nazarite to wit by the appointment and command of God and not by his own voluntary vow and therefore he was to be a Nazarite all his life from the womb to the day of his death and herein was Samson above other Nazarites a type of Christ who was from his first conception perfectly sanctified Luke 2.35 That holy thing which shall be born of thee saith the Angel to the virgin Mary shall be called the sonne of God and so continued all his dayes holy harmlesse undefiled and separate from sinners Heb. 7.26 and that to the end he might be the saviour of Gods people for the better manifestation whereof it was that God by his providence did so order it that he was though upon another occasion called a Nazarene Matht 2.23 And he came and dwelt in a city called Nazareth that it might be fulfilled which was spoken by the Prophets He shall be called a Nazarene Vers 10. And the woman made haste and ran and shewed her husband c. Knowing how earnestly her husband had prayed unto the Lord that he would again send that man of God to them that had at first brought her the tidings of her conception no sooner did she now see him again but as taking this to be an answer of his prayer and therefore not doubting but he would stay till she came back again and withall longing to make glad the heart of her husband she made haste and ran as the text saith to tell her husband of it Vers 16. Though thou detain me yet I will not eat of thy bread and if thou wilt offer a burnt-offering thou must offer it unto the Lord. Manoah had said in the foregoing verse I pray thee let us detain thee untill we shall have made ready a kid for thee now because those words may be meant especially as they are in the originall either his preparing a kid merely for him to eat or else for preparing a kid for a sacrifice to wit of a peace-offering for with such sacrifices they used to feast their friends after they had offered the fat unto the Lord accordingly the Angel of the Lord answers Manoah in these words for first he absolutely refuseth to eat of any provision that he should make ready for him Though thou detain me I will not eat of thy bread and this he saith not because Angels in those assumed bodies wherein they appear to men cannot eat for we see the contrary expressely affirmed concerning the Angels that appeared to Abraham when as yet they would not be known to be any other but men Gen. 18.8 He took butter and milk and the calf which he had distressed and set it before them and they did eat but because he now desired to lead on Manoah by degrees to apprehend him to be more then a man which as yet Manoah had not conceived and then secondly he addes and if thou wilt offer a burnt offering thou must offer it to the Lord wherein he intimates to Manoah that he vvould not have him think of providing a sacrifice that he might eat of it yet if he had a mind to offer a burnt offering he should approve of that onely he then gives him vvarning to take heed of having any other thought then to offer it to the Lord Jehovah onely As concerning the reason vvhy he gives him that expresse caveat that he should be sure that he did not think of offering his burnt offering to any but the Lord I conceive it to be onely because many of the Israelites did at this time vvorship the idol-gods of the heathens and therefore the Angel took this occasion to bid him to beware of that Many Expositours indeed conceive that the Angel that novv appeared to Manoah being a created Angel spake this purposely to beat off Manoah from thinking to offer any sacrifice to him and others that hold it was the Sonne of God that novv appeared to him understand these words as if he had said If you think of offering me a burnt offering you must offer it to me as the true God not as to a created angel but first because there is nothing said before whereby it may be gathered that Manoah intended to offer a sacrifice to the Angel and secondly because it is manifest that as yet he took him to be a man as himself was some prophet sent unto him from God as it follows in the next words Manoah knew not that he was an angel of the Lord I see not why we should think that the angel spake these words with respect to himself but rather to give him warning of the idolatrie that was then too rise in the land Vers 17. What is thy name that when thy sayings come to passe we may do thee honour That is that we may make report to others concerning this thy foretelling future things and so both we and they may esteem and honour thee as a prophet of the most high God This I conceive is chiefly intended though withall it may be meant of some bountifull reward wherewith by way of gratitude he meant to honour him that is to testifie their honourable and high esteem of him Vers 18. Why askest thou thus farre after my name seeing it is secret Or seeing it is wonderfull as it is in the margin of our Bibles for the word in the Originall signifieth both secret and wonderfull If we hold that this was a created angel that now appeared to Manoah there is no necessitie that we should thereupon make enquirie as many Papists have very busily done whether the holy angels in heaven have all of them their severall names whereby they are distinguished and known when the angels would impart any thing one to another concerning any particular angel For though there is no question to be made but the angels both can and do impart what they would make known both one to another and one concerning another yet because they do this not by words or vocall expressions but as spirits in a spirituall manner and such as we are not able to
the mean time by concealing whereof they both provide for their own safetie that nothing might be presently attempted against them and make their enemies the more secure that Saul might come upon them unawares Vers 11. Saul put the people in three companies and they came into the midst of the host in the morning watch c. It seems Saul marched all night that by the morning watch he might come upon them and surprise them unawares And thus he raised the siege of Jabesh-gilead and freed them from that horrid cruelty which the enemy entended against them and how thankfull the inhabitants of this citie were to Saul for this great benefit they enjoyed by his means we may see chap. 31.11 12 13. And when the inhabitants of Jabesh-gilead heard of that which the Philistins had done to Saul All the valiant men arose and went all night and took the body of Saul and the bodies of his sonnes from the wall of Beth-shan and came to Jabesh and burnt them there And they took their bones and buried them under a tree and fasted seven dayes Vers 13. And Saul said There shall not a man be put to death this day for to day the Lord hath wrought salvation for Israel In this reason that Saul gave why he would not suffer any man to be put to death that day for to day the Lord hath wrought salvation in Israel two things may be implyed first that he would not have a day of so much joy and triumph stained with the least sorrow and mourning amongst any of the people and secondly that when God had shewn himself so good and gracious to his people he could not think it fit to be so rigid severe against those that had at first slighted him in his sovereignty However here again we see what a difference there was betwixt that which Saul was in his first government and that he was afterwards when the Spirit of the Lord was departed from him Now none more humble and gentle then he not a man should be put to death for him but afterwards in his dealing with David and the Priests of the Lord he was another man even bloud-thirsty cruell and implacable beyond measure Vers 14. Then said Samuel to the people Come and let us go to Gilgal and renew the kingdome there A city this was near hand adjoyning upon Jordan there Joshua renewed the covenant betwixt the Lord and his people Josh 5.9 and there Samuel now renewed the covenant concerning the kingdome betwixt Saul and the people Before he was chosen but this was as it were the solemnity of his inauguration and coronation and now it seems he was anointed in publick as before in private and therefore in the next chapter Samuel speaking to the people calls Saul severall times the Lords Anointed Vers 15. And there they made Saul king before the Lord in Gilgal and there they sacrificed c. It is evident therefore that here now Saul and Samuel sacrificed together in Gilgal whence we may certainly conclude that the charge which Samuel gave to Saul chap. 10.8 that he should stay for Samuel at Gilgal seven dayes till he came to offer sacrifice for him was not meant of Sauls immediate going to Gilgal but of his going thither when he should be in a strait and had not Samuel with him as is before noted in the exposition of that place CHAP. XII Vers 1. ANd Samuel said unto all Israel Behold I have hearkened unto your voice in all that ye said unto me c. Samuel presseth them now more closely and sharply then ever with their sinne in rejecting the government which God had established among them first because in this their jollity for that glorious victory which their new king had obtained against the Ammonites they were in danger to be puffed up with an opinion that God approved that which they had done and that they had not sinned in desiring a king secondly because having established Saul in the throne actually resigned the government into his hands he might now speak the more freely without giving the least ground of suspition that he was loth to give over the government and therefore condemned them for choosing a king Vers 2. And now behold the king walketh before you This is meant of Sauls being now settled in the supreme magistracy as a shepherd or captain to lead and govern the people and to be as a shield unto them to stand betwixt them and harms way the like phrase there is Numb 27.17 concerning which see the note there And I am old and gray-headed and behold my sonnes are with you To imply how good cause he had to be very well content in regard of himself that the burden of the government should be taken from his shoulders he wisheth them to remember that he was now grown aged I am saith he old and gray-headed and then he addes and behold my sonnes are with you that is they are amongst you as one of you they shall lay no claim to the government no more then I do so that this he saith either first the more to clear his integrity who was willing his sonnes should lay down the power of government as well as himself or secondly to intimate that if they could charge him for any wrong done his sonnes should make satisfaction or else to imply that of them they might be satisfied concerning his course of life and particularly whether he did any way incourage them in those wicked courses they ranne into chap. 8.3 Vers 3. Behold here I am witnesse against me before the Lord and before his anointed c. As if he should have said being now the power of government is transferred to another ye need not fear to speak your minds of me and therefore if ye can accuse me of any evil speak it freely And this protestation of his innocency he makes First that he might the more freely reprove them Secondly to manifest the greivousnesse of their sinne who had without any just cause rejected the government which God had erected among them And thirdly to propound this covertly as a pattern for their new chosen king to follow before whom all this was spoken witnesse against me before the Lord and before his Anointed Vers 7. Now therefore stand still that I may reason with you before the Lord of all the righteous acts of the Lord c. That is both mercies and punishmenâ—â— but cheifly I conceive this is meant of his mercies wherein the Lord approved his faithfulnesse in performing the covenant which he had made with them for these he presseth upon them to discover the hainousnesse of their sinne in rejecting his government who had so carefully protected them against all their enemies and so abundantly blessed them in every regard Vers 8. The Lord sent Moses and Aaron which brought forth your fathers out of Egypt and made them dwell in this place This making them to dwell in the land
infamous thing Hos 9.10 They went to Baal-peor and separated themselves unto that shame Vers 5. Who lay on his bed at noon Though it be not simply evil to lie on a bed at noon yet considering that the Scripture sets forth Ishbosheth in other things to be a man of a slothfull and dull spirit not active in any thing but leaving all to Abners disposing we may justly think that it is purposely noted here as the just reward of his idlenesse and sloth that as he slept away his time so he dyed at last sleeping Vers 6. And they came thither into the midst of the house as though they would have fetched wheat c. The meaning of this is either that they came in the disguise and habite of countreymen or merchants that came to buy wheat or of porters that came to fetch away wheat that was bought or else rather that being known Captains of Ishbosheths bands under a colour that they came to fetch corn for the souldiers or for themselves for the souldiers in those times had usually their pay in corn they had free accesse into the house and so went in where he lay and slew him and that by smiting him under the fifth rib of which see the note chap. 2.23 and this doubtlesse they did hoping that David would reward them for it for though David seemed greatly to take to heart the death of Abner and to be highly displeased with Joab for it yet because he did not punish him these captains perhaps concluded that David was well enough pleased with it though he would not be known of it and so he would be with them too if they should kill Ishbosheth and hereby it is likely they encouraged themselves in this treacherous villany against their Lord and Master Vers 11. How much more when wicked men have slain a righteous person That is in respect of them which conspired against him he had deserved well of them and for them therefore thus treacherously to slay him in his own house upon his bed when he thought of no danger was a villany that did farre more justly deserve death and the rather too because they durst do this notwithstanding David had so severely punished him that pretended he had slain Saul Vers 12. And they slew them and cut off their hands and their feet and hanged them up over the pool in Hebron To wit that all men might see how much David abhorred this fact of theirs and how farre he was from knowing any thing of it or giving the least encouragement to them that did it CHAP. V. Vers 1. THen came all the tribes of Israel to David unto Hebron c. That is many of all the tribes of Israel in the name of the rest not onely the elders and heads of each tribe as is expressed vers 3. So all the elders of Israel came to the king to Hebron but multitudes also of the people that bare arms as is more largely expressed 1. Chron. 12.23 where it is particularly expressed how many thousands of each tribe there came as likewise how they were there with David three dayes eating and drinking and making merry together vers 39.40 For saith the text their brethren had prepared for them and there was joy in Israel And indeed though the greatest part of these tribes had for seven years stood out against David for Ishbosheth and the house of Saul yet because now at last they were not subdued by the sword and forced to submit but came in freely of their own accord God enclining their hearts thereto even this submission of theirs did also shadow forth the willing submission of believers to Christs sceptre and government as is noted before concerning the men of Judahs taking David to be their king chap. 2.4 as likewise Davids free accepting of these did shadow forth Christs gratious acceptance of those that do at length come in and submit to him and that he never will cast off any for their former obstinacy and rejecting of grace Behold we are thy bone and thy flesh That is Israelites as thou art Herein they might imply their hope that in this regard he would receive them into his favour though they had hitherto sided with the house of Saul against him but doubtlesse they principally alledged this as one of the main motives that now induced them to accept of him for their king to wit because though he were not of any of their tribes yet he was an Israelite and the law enjoyned them onely to this that their king should be one from amongst their brethren Deut. 17.15 Thou shalt in any wise set him king over thee whom the Lord thy God shall choose One from among thy brethren shalt thou set king over thee thou mayest not set a king over thee which is not thy brother and seeing the hand of God was so evidently with him why therefore should they oppose him and indeed this also brings in all believers to stoop willingly as was prophesied Psalme 110.3 to the sceptre of Christ Ephes 5.29 30. For no man ever yet hated his own flesh but nourisheth it and cherisheth it even as the Lord the Church For we are members of his body of his flesh and his bones and Heb. 2.14 16 17. Forasmuch therefore as the children are partakers of flesh and bloud he also himself likewise took part of the same that through death he might destroy him that had the power of death that is the devil For verily he took not on him the nature of angels but took on him the seed of Abraham Wherefore in all things it behoveth him to be made like unto his brethren that he might be made a mercifull and faithfull high priest in things pertaining to God to make reconciliation for the sinnes of the people Vers 2. Also in times past when Saul was king over us thou wast he that leadest out and broughtest in Israel c. That is thou wert our captain that 〈◊〉 lead forth our armies and bring them back again Two other reasons are here alledged by the Israelites whereby they were now moved to come in and submit themselves to Davids government The first is that they considered how well David had deserved at their hands and that indeed during Sauls reigne he had been their chiefest support and defence under God against their enemies and the other is that God had by Samuel appointed him to rule over them and they were bound by the law of God to take a king of his choosing Deut. 17.15 Thou shalt in any wise set him king over thee whom the Lord thy God shall choose ◠and this they alledge as the chief motive in the following words And the Lord said to thee Thou shalt feed my people Israel that is as a shepherd provides for his flock so must thou provide for my people and thou shalt be a captain over Israel and indeed this is the chief reason too that brings men to submit to
reared and sacrifices offered thereon which was doubtlesse to teach them that there was no way to obtain the pardon of their sinne and the removall of their present judgement but by faith in that propitiatory sacrifice which their promised Messiah was to offer up for them but why was this altar appointed to be reared in the threshing floore of Araunah the Jebusite I answer first to intimate the end of this sacrifice to wit that it was to stay the plague that it might go no further there it was that the Angel appeared in a visible shape with a drawn sword 1. Chron. 21.15 The Angel of the Lord stood by the threshing floore of Ornan the Jebusite thither therefore David was sent to rear up an altar and to offer sacrifices secondly because of Davids fear the Lord having a gracious respect herein to the sad condition of his poor servant which we find expressed 1. Chron. 21.29.30 The tabernacle of the Lord which Moses made in the wildernesse and the altar of tht burnt offerings were at that season in the high places at Gibeon But David could not go before it to enquire of God for he was afraid because of the sword of the Angel of the Lord that is he durst not give over interceding there to go unto Gibeon for fear of the slaughter that might be made in the interim by the sword of the Angel amongst the inhabitants of Jerusalem or else he was so weakened with the terrour of seeing the Angel with a drawn sword that he was not able to go thither and when he could not go to Gibeon what place was then sitter to reare an altar in then that where the Angel appeared with a drawn sword thirdly to signifie the calling of the Gentiles for Araunah being of the stock of the Jebusites though doubtlesse at present a proselite that is one that was converted to the faith of Israel the Lords appointing David to rear an altar in his threshingâ—floore did notably shadow forth that the day should come when God would dwell amongst the Gentiles and be worshipped by them and fourthly because God had determined in this very place to have the Temple built as is evident 2. Chron. 3.1 Then Solomon began to build the house of the Lord in Jerusalem in mount Moriah where the Lord appeared unto David his father in the place that David had prepared in the threshing floore of Ornan the Jebusite and so the Lord would have this place consecrated as it were and endeared to the people by the sacrifice that procured so great a blessing for them as was the staying of this raging pestilence Vers 22. Behold here be oxen for burnt sacrifices and threshing instruments and other instruments of the oxen for wood In 1. Chron. 21.23 there is added that he offered him also his wheat for a meat-offering Lo I will give thee the oxen also for burnt-offerings and the threshing instruments for wood and the wheat for the meat-offering I give it all partly because of the terrour he was stricken into by seeing the Angel with the drawn sword for as it is noted before from 1. Chron. 21.20 both he and his sonnes had seen the Angel and hid themselves and partly because he was told that the altar and sacrifices intended were for the removing of that heavy judgement that lay now upon the people in stead of selling he proffered to give unto David not the threshing floore onely but the oxen also the threshing instruments wheat and all not caring how much he gave for so good a use Vers 23. All these things did Araunah as a king give unto the king The most Expositours do hereupon inferre that this Araunah had been king of the Jebusites and embracing the faith of Israel was content to live as a private man and to let David reigne as king in Jerusalem and indeed in the Hebrew it is All these things did Araunah a king give unto the king but this ground methinks is not sufficient to warrant this conceit rather I conceive this expression is used by way of extolling the bounty of Araunah that he did herein as it were match David the king in bounty carried himself more like a king then a private subject in this his princely bounty Vers 24. And the king said unto Araunah Nay but I will surely buy it of thee at a price c. Some conceive that David would needs give the full price for these things because he would not take away that which was anothers to give unto God as knowing well that sometimes a kings request is in effect a command that subjects do often give what they would not part with but that they dare not but give it but because David might well see that Araunah offered these thing freely it is better said by others that this was from the ingenuity of David because he was not willing to serve God cost-free So David bought the threshing-floore and the oxen for fifty shekels of silver 1. Chron. 11.25 It is said that David gave to Ornan for the place six hundred shekels of gold by weight which seeming difference is thus reconciled to wit that he bought the thresning-floore and the oxen as here for fifty shekels of silver but for the whole place and the ground with the houses where afterward the Temple was built he gave six hundred shekels of gold Vers 25. So the Lord was intreated for the land and the plague was stayed from Israel And this the Lord testified by sending fire from heaven to consume the sacrifices as is expressed 1. Chron. 21.26 and he answered him from heaven by fire upon the altar which must be meant onely of burning the burnt offerings for the sacrifices of peace offerings were not burnt upon the altar but were to be eaten as a holy feast so that it seems the burnt-offerings were first offered on the altar which were miraculously consumed by fire from heaven and then afterwards the peace-offerings were offered upon the same altar ANNOTATIONS Upon the first book of KINGS Otherwise called The third book of the KINGS CHAP. I. NOw king David was old and stricken in years and they covered him c. The scope of these two following books is to declare the history of the Commonwealth of Israel when it was divided into two several kingdomes under the command of the severall kings of Judah and Israel and therefore it is that they are called The books of the Kings The history of Saul and David were related in the two foregoing books of Samuel because they reigned over the whole people of Israel united in one body Onely Solomons reigne is here described and the death of David as making way thereto because in his reigne we are to see the first cause of that following schisme and rending of the kingdome of Israel into two severall kingdomes to wit that of Judah and that of Samaria By whom these books were written we cannot say that they were written by the