How to compute the time from the birth of Boaz to the birth of David is a matter of great difficulty for from the going of the Israelites out of Egypt to the building of the temple it was 480. years and therefore from the Israelites entring the land of Canaan to that time it was 440 years out of which deducting 24 years for the age of Solomon when he began to build the temple 50. years for the age of David when Solomon was born which is most probable it will then be found that it was 366. years from the Israelites entring into Canaan to the birth of David and it was not sure long after the Israelites took Jericho ere Salmon married Rahab by whom he had Boaz. But yet granting that both Boaz begat Obed when he was a very old man and so Obed Jesse and Jesse David it might well be that in 366. years there might be no more then these generations ANNOTATIONS Upon the first book of SAMUEL Otherwise called The first book of KINGS CHAP. I. NOw there was a certain man of Ramathaim-zophim c. The two books of Samuel are so called because they contain the storie of the life and death of Samuel and of the Common-wealth of Israel under his government and likewise the storie of Saul and David who were both anointed kings by Samuel and so shew how the prophecies of Samuel concerning them both were exactly fulfilled Yet by the Greek and Latine Interpreters they are usually called the two first books of the Kings because therein is related how the government of Israel came first to be changed from that of Judges to that of Kings and because they contain the storie of Saul and David the two first Kings of Israel By whom these books were written is no where expressed but that they were written by the inspiration of the holy Ghost whosoever the penmen were is evident by the testimonie of the Jews to whom were committed the Oracles of God and who did alwayes acknowledge them to be a part of the sacred canon of the Scripture and it is likewise confirmed in the new Testament where some passages of these books are cited as a part of the Scripture as we may see Matt. 12.3 4. where that passage concerning Davids eating the shew-bread 1. Sam. 21.6 is cited by our Saviour Have ye not read what David when he was an hungred did and they that were with him how he entred into the house of God and did eat the shewbread c. and again in those two testimonies cited by S. Paul the one Rom. 15.9 As it is written For this cause I will confesse to thee amongst the Gentiles and sing unto thy name which is taken out of the 2. Sam. 22.50 and the other Heb. 1.5 I will be to him a father and he shall be to me a sonne which is alledged from 2. Sam. 7.14 As for these first words Now there was a certain man of Ramathaim-zophim c. wherein we are told what Elkanah the father of Samuel was we must know first that whereas elsewhere the town where Elkanah dwelt is called Ramah as in the 19. verse of this chapter And they rose up in the morning early and came to their house to Ramah and so again chap. 2.11 here it is called Ramathaim-zophim Ramathaim in the duall number because it consisted of two towns that were called Ramah two Ramahs joyned in one and Zophim either because it was situate in the countrey or region of Zuph whereof we reade chap. 9.5 And when they were come to the land of Zuph Saul said to his servant that was with him Come and let us return c. or else because of the high situation of the place standing upon some notable high hill in regard whereof it may well be that there were some watch-towers there for that the name seems to import because Zophim signifieth watch houses or towers or else as some think because there was there an Universitie or school of Prophets who are usually in the Scripture called watchmen as Ezek. 3.17 Sonne of man I have made thee a watchman to the house of Israel secondly that whereas in setting down the genealogie of Elkanah it is said that he was the sonne of Jeroham the sonne of Elihu the sonne of Tohu the sonne of Zuph it seems in the 1. Chron. 6.26 27. that three of these were also called by other names for Elihu is there called Eliab and vers 34. Eliel and Tohu Nahath and vers 34. Toah and Zuph Zophai and thirdly whereas it is said that Elkanah was an Ephrathite thereby is meant that he dwelt in mount Ephraim Elimelech and his two sonnes are called Ephrathites Ruth 1.2 because they were of Bethlehem Ephratah and Jeroboam is called an Ephrathite because he was of the tribe of Ephraim 1. Kings 11.26 but Elkanah is here called an Ephrathite onely because he dwelt in mount Ephraim for that he was a Levite of the familie of the Kohathites to whom indeed certain cities were allotted in the tribe of Ephraim Josh 21.20 and of the posteritie of Korah that wretch that was in so fearfull a manner destroyed in the wildernesse for his rebellion against Moses is evident 1. Chron. 6.22 23 c. so that it is no wonder though the sonnes of Korah were spared whilest the father was destroyed since the Lord had determined from this cursed stock to raise up to the Israelites such a glorious Prophet as Samuel was Vers 2. And Peninnah had children but Hannah had no children Hannah is reckoned in the foregoing words in the first place and it is probable therefore which some conceive that Hannah was his first wife and that afterwards he took Peninnah to wife because Hannah was barren For in those times they counted it an extraordinary crosse to die without issue yea because the temporall promise made to that nation depended much upon their carnall generation though the Lord allowed not their polygamie yet he was pleased to tolerate this infirmitie in his servants till the Messiah came when the Church should no longer be tied to one nation but spirituall children should be begotten unto God from all nations and it may be they did conceive that Gods promise to Abraham of multiplying his seed as the starres of heaven did implie a dispensation granted to them for having many wives Vers 3. And this man went up out of his citie yearly to worship and to sacrifice to the Lord of hosts in Shiloh At Shiloh the Tabernacle had stood ever since the seventh yeare of Joshua Josh 18.1 thither went Elkanah yearly that is at those three solemne feasts wherein all the males were bound to appear before the Lord Deut. 16.16 He might go at other times as a Levite to do service in his course at the Tabernacle but here doubtlesse his going up yearly at those great feasts is onely intended when his familie went with him yea the women also such was their devotion though
him against David what would they have done for Jonathan so brave and hopefull a Prince had he out-lived his father As for Abinadab here named he is also called Ishui chap. 14.4 and Ishbosheth Sauls fourth sonne it seems was left at home perhaps to take care of the government of the kingdome in Sauls absence for God intended by him further to try the faith and patience of David Vers 3. And the battel went sore against Saul and the archers hit him c. Saul therefore fell not at the first onset but for his greater terrour and sorer punishment first he saw the army routed and his sons together with many of the people slain then at last he was wounded and pursued so closely that there was no hope of escape Vers 4. Draw out thy sword thrust me through therewith lest these uncircumcised come and thrust me through Thus at the very houre of his death yea when he was ready to lay violent hands upon himself Saul could despise the Philistines and speak reprochfully of them and that because they were uncircumcised and consequently none of Gods peculiar people as he was whereas being such a wicked wretch his condition was the worse because he was circumcised and one of Gods peculiar people No Philistine could be so bad as he in this regard Vers 4. Therefore Saul took a sword and fell upon it And thus with the sword he had drawn against David he slew himself the Lord in his just judgement giving him over to this desperate impatience whereupon it is said that the Lord slew him 1. Chron. 10.14 and enquired not of the Lord therefore he slew him c. Vers 6. So Saul died and his three sonnes and his armour-bearer and all his men c. That is not all his souldiers for many of them fled and escaped but all his houshold servants and those perhaps too that were the guard of his body Vers 7. They forsook the cities and fled and the Philistines came and dwelt in them That is some of the men of Israel the inhabitants of some cities on the other side of the valley to wit the valley where this battel was fought and on the other side of Jordan fled out of their cities upon this defeat and so the Philistines came and dwelt in their room Whereby I conceive is meant that at the present they did pursue their victory for a time and pursuing it took those weaker towns out of which the inhabitants were fled for fear and then left garrisons in them for it is not likely that presently they removed colonies of the Philistines to dwell there Vers 9. And they cut off his head and stript off his armour As David had done to Goliath chap. 17.54 and 21.9 Vers 10. And they fastened his body to the wall of Bethshan His head they put in the temple of Dagon 1. Chron. 10.10 but his body and the bodies of his sonnes also vers 12. they fastened to the wall of Bethshan that is to a wall in the street of Bethshan 2. Sam. 21.12 a town that belonged to the lot of Manasseh though not yet recovered from the Philistines called also Bethshean Judg. 1.27 Vers 11. And when the inhabitants of Jabesh-Gilead heard of that which the Philistines had done to Saul c. As being thankfully mindfull of that which Saul had done for them 1. Sam. 11. when he came and helped them against the king of the Ammonites that had besieged their citie and besides no doubt the Lord intended a little hereby to revive the dead hearts of the poore distressed Israelites Vers 12. And took the body of Saul and the bodies of his sonnes from the wall of Bethshan and came to Jabesh and burnt them there This was not the ordinary use of the Israelites and therefore two reasons are given for this by Expositours 1. That it was because the flesh was now corrupt and putrified 2. Lest the Philistines should again get their bodies into their power Vers 13. And they took their bones and buried them under a tree at Jabesh and fasted seven dayes The flesh being burnt from off their bones they gathered up their bones which would not be so soon burnt as the flesh was and buried them solemnly in Jabesh and there they continued till toward the end of Davids reigne when he took up their bones and buried them in the sepulchre of Kish the father of Saul 2. Sam. 21.12 c. As for their fasting seven dayes to wit till the evening of each day when they had thus buried the bones of Saul and his sonnes that was done doubtlesse not onely by way of bewayling the death of Saul and his sonnes but also especially that they might seek unto God in the behalf of the whole land and people of God who were now in a sad condition by reason of this great defeat which the Philistines had given them Nor is it necessary that we should think that they did neither eat nor drink all these seven dayes some masters of Physick have concluded that it must needs be mortall to be without all nourishment for seven daies together rather we may think that they afflicted themselves with fasting for seven dayes together onely taking still at night some small refreshing and yet indeed in those east countreys they will far longer endure fasting then we can do in theâ— paâ— ANNOTATIONS Upon the second book of SAMUEL Otherwise called The second book of KINGS CHAP. I. NOw it came to passe after the death of Saul when David was returned from the slaughter of the Amalekites c. This book containeth the history of Davids reigne who was chosen of God to succeed Saul in the kingdome yet because hereby is shown the accomplishment of Samuels prophecy concerning the kingdom of David therefore it is called The second book of Samuel And the first thing here related is how the tidings of the death of Saul and his sonnes were first brought unto David whilest he was yet in Ziklag David was lately returned thither from the slaughter of the Amalekites and had been preparing and sending away presents to his friends in Judah of the spoil he had taken from them when behold on a sudden their great joy was damped with the sad tidings of the overthrow of Gods people the death of Saul and his sonnes even Jonathan amongst the rest the dearly beloved friend of David And thus though a way was opened for David to come to the crown yet it was by a sad calamitie that must needs allay his comfort therein with a great deal of sorrow Vers 2. A man came out of the camp with his clothes rent and earth upon his head See the notes Gen. 37.29 and Josh 7.6 Vers 4. And David said unto him How went the matter I pray thee tell me This eagernesse of David to know what had passed betwixt the armies of the Israelites and the Philistines that had invaded their land discovered plainly how solicitous he
they durst do no other for fear of Abner Ye sought for David in times past to be king over you saith Abner to the Israelites chap. 3.17 And onely the tribe of Judah did generally at this time come into David therefore it is said that for the present he was onely anointed king over the house of Judah Hitherto David had been extremely persecuted by Saul and had endured a great deal of trouble and sorrow but now at last God made good his word and settled him in the throne which he had promised him and herein was David a notable type of Christ who through many sufferings entred into glory he endured the crosse despising the shame saith the Apostle Heb. 12.2 and is set down at the right hand of the throne of God Yea and the voluntary submission of these men to the government of David was a type of the voluntary submission of Christs subjects to his Sceptre according to that propheticall expression Psal 110.3 Thy people shall be willing in the day of thy power Indeed this was the very reason why they anointed David now again at Hebron whereas he had been before anointed by Samuel namely that they might thereby testifie their approbation of that which God had appointed and how freely and cheerfully they did all consent to accept of him as their king and sovereigne And they told David saying That the men of Jabesh-Gilead were they that buried Saul It may well be that David made enquiry after the bodies of Saul and his sonne as intending to have them honourably buried and that hereupon he was told what had been herein done by the men of Jabesh-Gilead Vers 6. And now the Lord shew kindnesse and truth unto you That is may the Lord recompence the kindnesse which you have shewed to Saul by being constantly kind and gracious to you these two words kindnesse and truth are often joyned together in the Scripture to signifie a constant sure hearty kindnesse Vers 7. Your master Saul is dead and also the house of Judah have anointed me king over them This clause is added to shew the reason why he sent this message to the men of Jabesh-gilead to wit because he was now anointed king in Sauls room and he would not have them entertain any thoughts of jealousie that he would bear them any spleen for their kindnesse to Saul but would rather study to requite them for it thus by kindnesse he sought to winne the other tribes to submit to his government Vers 8 But Abner the sonne of Ner Captain of Sauls host took Ishbosheth the sonne of Saul and brought him over to Mahanaim c. To wit that he might there anoint him king in the room of his father Saul as it follows in the next verse And he made him king over Gilead and over the Ashurites and over Jezreel not that of Judah Josh 15.26 but that of Issachar Josh 19.18 and over Ephraim and over Benjamin and over all Israel that is over all the other tribes of Israel except the tribe of Judah that had anointed David Abner was Sauls cousin german for Ner the father of Abner and Kish the father of Saul were brothers and in Sauls time he was the Lord Generall of all his forces fearing therefore that he should be displaced and disregarded if David were king at least that he could not hope for the preferment and favour under David that he might expect under a king of his own kindred and family especially if he were the chief means to make him king he resolved to continue the kingdome if he could in Sauls family and because Mephibosheth Jonathans sonne the heir apparant to Saul was but five years old and now lately lamed in his feet chap. 4.4 therefore he rather thought fit to proclaim Ishbosheth king who was the onely sonne of Saul that was now left except those that he had by his concubines and to that end he took him and carried to Mahanaim which was a citie in Gilead beyond Jordan in the tribe of Gad choosing there at first to settle his new made king either because he had heard of the message which David had sent to the men of Jabesh-gilead and so desired to strengthen himself in those parts lest they should be wonne to fall off to David or else onely because this being one of the remotest parts of the kingdome Ishbosheth might be here safest from Davids party It is indeed evident that Abner knew well enough that David was anointed by Samuel at Gods appointment to succeed Saul in the throne for we see that afterwards in his anger he could tell Ishbosheth that he would translate the kingdome to David even as the Lord had sworn to him chap. 3.9 But what do ambitious Athesticall men care for Gods command He considered at this time that Ishbosheth was his near kinsman and that being but a weak feeble-spirited man he might use him as a scale and in the mean time rule all himself and therefore he made no bones in the pursuit of these his ambitious designes to set up a king contrary to what he knew God had appointed Vers 10. Ishbosheth Sauls sonne was fourty years old when he began to reigne over Israel and reigned two years Some therefore conceive that Ishbosheth took not the kingdome upon him till five years after his fathers decease but I should rather think the meaning of this clause is not that Ishbosheth reigned but two years in all but that he had reigned but two years when Abner led forth an army against David and was overcome by Joab as is related in the sequel of the chapter for had not Ishbosheth reigned longer then two years why is it said chap. 3. vers 1. that there was long warre between the house of Saul and the house of David and why was it seven years and odde moneths ere the rest of the tribes accepted of David for their king Yet some Expositours hold that it was above five years after the death of Saul ere Abner rose up against David and made Ishbosheth king But the house of Judah followed David To wit even after the other tribes had made Ishbosheth king which is doubtlesse noted to the praise of the men of Judah They might well assure themselves that if they still stuck to David it would make a dangerous rent in the kingdome and that would prove the occasion of a civil warre wherein much bloud was like to be shed and yet because it was of Gods appointment that David should be king they are commended for this that they did still hold fast with David leaving the event for other things to God Vers 12. And Abner the sonne of Ner and the servants of Ishbosheth the sonne of Saul went out from Mahanaim to Gibeon To wit to make warre against David as is evident in the sequel of the story Vers 14. And Abner said to Joab Let the young men now arise and play before us c. The meaning of this
sonnes Ahimaaz and Jonathan went not with their fathers into Jerusalem is evident chap. 17.17 Now Jonathan and Ahimaaz stayed by En-rogel for they might not be seen to come into the citie and therefore it seems their fathers appointed them to stay at En-rogel Vers 30. And David went up by the ascent of mount Olivet and wept as he went up and had his head covered c. His weeping was no doubt especially because he was afflicted with the remembrance of his sinne that had brought these troubles upon him and his covering his head was suitable hereto for so was the custome of mourners to wit partly that their tears might not be seen and partly that the seeing of other objects might not divert their minds from intending their sorrows as being desirous to give up themselves wholly to bewail their miâ—eries of which custome see Jer. 14.3 And their nobles have sent their little ones to the waters they came to the pits and found no water they returned with the vessels emptie they were ashamed and confounded and covered their heads chap. 19.4 The king covered his face and cried with a loud voice c. and Esther 6.12 Haman hasted to his house mourning and having his head covered Vers 32. When David was come to the top of the mount where he worshipped God behold Hushai the Archite came to meet him c. He worshipped the Lord on the top of the mount because thence he might best behold the ark the testimony of Gods presente as the priests were carrying it back to Jerusalem and be thereby stirred up the more affectionately and effectually to call upon the Lord and because being gone over that mount he was like for a time to see it no more but that which is most observable is that no sooner had David prayed against the counsels of Ahithophel O Lord I pray thee turn the counsel of Ahithophel into foolishnesse but presently there came to him Hushai who is called the Archite from the place of his birth or habitation to wit Archi a place mentioned Josh 16.2 which was in the borders of the children of Joseph by whom God had determined to defeat his counsels Vers 33. Unto whom David said If thou passest on with me then thou shalt be a burden unto me Whereas by going back to Jerusalem he might there do him better service and withall be no way burdensome to him and indeed though David had cause enough to be glad to see his party encrease yet no wonder it is that he should tell Hushai that staying with him he would be a burden to him first because he and his attendants that came with him would help to expend their provision which was yet but small and secondly because his care for those that went with him and his grief for the misery they were like to sustain was â—ch that the more his company encreased the more his burden encreased too Vers 34. Say unto Absalom I will be thy servant O king c. Herein David teacheth Hushai to dissemble with Absalom and an easie thing it is for the best men in their extremities to pitch upon such counsels as are not exactly such as they ought to be CHAP. XVI Vers 1. ZIba the servant of Mephibosheth met him with a couple of asses sadled c. Though David was under a cloud for the time yet Ziba concluded that ere long this rebellion against him would be suppressed and then they that shewed him favour in this time of his affliction would be well rewarded for it and this made him come now with these presents to David And thus many side with Christ and that too in the time of persecution and trouble that yet have false hearts and aim merely at their own advantage though his Church be for the present the weakest yet they hope it will prove the strongest and upon that ground they side with them they follow Christ for his loaves and fishes Joh. 6.26 Vers 2. And the king said unto Ziba What meanest thou by these The king might easily guesse that the provision which Ziba brought was brought for his supply yet to invite him to declare why he had brought them the rather happely because he questioned whether it was done by his masters command or of his own mind he asketh him concerning those things What meanest thou by these And Ziba said The asses be for the kings houshold to ride on and the bread and summer-fruitâ— for the young men to eat c. As if he should have said the things which I have brought though too mean for thy self yet might I thought be usefull for thy servants and such as belong to thee Vers 4. Then said the king to Ziba Behold thine are all that pertained to Mephibosheth It is very strange that David so just and good a king should now when the hand of God was upon him pronounce such an unjust sentence as this was against a poore cripple that was not very likely to affect the crown as Ziba had slandered him nor very well able to come and plead for himself yea against the sonne of his dear friend Jonathan who had alwayes been so loving to him and with whom he had made a solemn covenant that he would shew kindnesse both to him and to his seed after him 1. Sam. 20.14.17 but for this we must consider first that there were many probabilities to induce David to believe that false tale that Ziba had told him as because Mephibosheth came not out to David as other his friends did and because for all his lamenesse Mephibosheth the true heir of Saul might in these troublous times hope that Sauls family might be remembred and so might prove treacherous as many others did and secondly that David did this in a passon being mightily enraged to heare that Mephibosheth should so requite all the kindnesse he had shewn him and thirdly doubtlesse God was pleased herein to leave David to himself that so he might see by this grosse failing that it was not for any merits in him but of Gods own free grace that his enemies were afterwards suppressed and he again settled in the throne And Ziba said I humbly beseech thee that I may find grace in thy sight my Lord O king That is I acknowledge thankfully the bounty of my Lord yet I esteem thy favour more then the gift which thou hast given me I came not to accuse Mephibosheth that so I might wrest his estate from him but I came to procure thy favour O king and that it is which I chiefly desire may be continued to me Vers 5. And when king David came to Bahurim See the note chap. 3.16 Vers 8. The Lord hath returned upon thee all the bloud of the house of Saul c. Shimei might in these words have respect to the death of Ishbosheth and Abner as pretending that David had secretly a hand therein yea and perhaps too it was before this that those seven sonnes of Saul were
would not lie nor repent as being almighty and therefore able to do whatever he pleased in despite of all that Saul should do against David the kingdome should be taken from him and given to David And thirdly It might be to answer an objection that might arise in Sauls mind Saul might think that surely the Lord would not indeed take away the kingdome from him because the Lord himself had said that he should save Israel out of the hands of the Philistines chap. 9.16 To beat him from this refuge Samuel puts him in mind that God was the strength of his people and so could save and deliver them and yet make good his word in removing him from being king Vers 30. Then he said I have sinned See the note vers 24. Vers 31. So Samuel turned again after Saul c. Though he had formerly refused to go with Saul to wit at that time and that upon this ground that he might not seem to allow of Sauls sinne yet now upon another ground he yields to go to wit that the people might not take any occasion of not yielding to Saul that honour which was yet due to him as the anointed of the Lord the rather because he intended to take away the offence of seeming to allow Sauls sinne by executing Gods sentence upon Agag whom Saul had spared Vers 32. And Agag came unto him delicately That is in the attire and with the gesture and gate of a king as one that thought not of death but onely took care that both his apparell and every thing else about him yea his deportment and carriage of himself should be Prince-like and such as beseemed the dignity of his person though now a captive Because he was brought not to Saul the king that had taken him prisoner but to Samuel an aged prophet this it may be made him so confident that now the danger of death was over now thinks he with himself Surely the bitternesse of death is past Vers 33. And Samuel hewed Agag in pieces before the Lord in Gilgal Whether Samuel did this by himself or by others he did it doubtlesse by the speciall instinct of Gods spirit Vers 35. And Samuel came to see Saul no more untill the day of his death That is he never went after this to visit him as formerly to give him instruction and direction in his affairs For that Samuel did before his death see Saul after this is evident chap. 19.24 And he stript off his clothes also and prophesied before Samuel in like manner c. CHAP. XVI Vers 1. ANd the Lord said unto Samuel How long wilt thou mourn for Saul seeing I have rejected him from reigning over Israel That it was a sinne in Samuel to mourn for Saul when God had rejected him from being king we cannot say for it is a work of charity well-pleasing to God to mourn for wicked men that lie under Gods wrath and yet mourn not for themselves especially in Gods Prophets and Messengers whose duty it is to interpose themselves when God is angry with his people by their prayers and tears to sue for mercy for them And therefore we see the Lord complains of these prophets Ezek. 13.5 that had not gone up into the gaps neither made up the hedge for the house of Israel to stand in the battell in the day of the Lord. And besides Samuel might well fear that if Saul were cut off a great deal of trouble and confusion might happen amongst the people In which case he had just cause to mourn in their behalf And why then did the Lord expostulate with Samuel How long wilt thou mourn for Saul c. Surely to make known to Samuel that all his mourning for Saul was in vain partly because he continued still obstinate and impenitent and partly because God had absolutely rejected him from being king In which case though Samuel might bewail Sauls condition for all mourning for that which we know God hath decreed is not unlawfull when we loose deare friends we know it is Gods will and yet may mourn for their death yet he might not bewail it so as might imply an unwillingnesse to submit to the will of God and therefore we see it is not for his mourning but for his mourning so long that God expostulates with him How long wilt thou mourn for Saul seeing I have rejected him from being king Fill thine horn with oyl and go I will send thee to Jesse the Bethlehemite for I have provided me a king among his sonnes Though the Lord intended not that Saul should be presently deposed from being king and therefore David after he was anointed did alwayes acknowledge Saul to be his Lord and Sovereigne chap. 24.6 The Lord forbid that I should do this thing unto my Master the Lords anointed to stretch forth mine hand against him seeing he is the anointed of the Lord yet he would have him anointed before-hand that was to succeed Saul 1. For the comfort of Samuel and others that knew the Lord had forsaken and cast off Saul who by this might be assured that for all this God intended not to cast off the care of his people 2. That David being anointed when he was in the eye of reason so unlikely to come to the Crown it might be the more evident when it came to passe that it was of God 3. That hereby David might be supported in his many following troubles And 4. That the same hand that had anointed Saul might testifie Gods rejecting Sauls posterity by anointing one of another family to succeed him in the throne for Samuel drawing now to his end had therefore this businesse now imposed upon him and was sent to Jesse the Bethlehemite who was the sonne of Obed and grandchild of Boaz and Ruth the Lord making known to him that one of his sonnes was to be anointed king The expression the Lord useth in making this known to Samuel is very observable because it implies that the king that was now to be anointed was in a peculiar manner the Lords king for saith he I have provided me a king among his sonnes Saul was chosen by the Lord to be the king of Israel but it was upon the importunity of the people who would needs have it so and could not be beaten off from it so that Saul was the peoples king rather then Gods given them because of the peoples preposterous and unruly desires and therefore his government being abortive continued not nor thrived well for the best things whilest it did continue but how when David was anointed king there was no such matter but he was merely chosen of God there was no body desired or spake the least word for the erecting of his government yea even Samuel himself by his desire after Saul and mourning for him did unwittingly what he could to oppose the advancing of David onely God did then of his own freewill when no body thought any thing of it send Samuel
that shall never be even what might be and would be if he did not otherwise dispose of it Vers 13. Then David and his men which were about six hundred arose c. It seems the number of Davids followers still encreased for before he had but foure hundred chap. 22. but now he had six hundred with whom he departed out of Keilah and went whithersoever they could go that is being perplexed and not knowing whither to go they sought up and down for some place or other to shelter themselves in Vers 16. And Jonathan Sauls sonne arose and went to David into the wood and strengthened his hand in God That is he laboured to make him comfortable and couragious by putting him in mind of Gods promises and Gods power and by assuring him of Gods grace and favour towards him Vers 17. Thou shalt be king over Israel and I shall be next unto thee To wit by promise and covenant betwixt them But God otherwise disposed of it Jonathan was taken to a better kingdome and never lived to see David sit in the throne of Israel Vers 18. And they two made a covenant before the Lord. That is a covenant confirmed by oath as in Gods presence Vers 19. Then came up the Ziphites to Saul to Gibeah saying Doth not David hide himself with us c. Though David had lately driven the Philistines out of the land yet like ungratefull wretches partly to curry favour with Saul partly perhaps terrified with that severity whâ—ch Saul had used against Nob and the Priest of the Lord chap. 22.18.19 they went to him and discovered where David was in a wood near them to wit in the wildernesse of Ziph. This no doubt sorely wounded Davids heart that his own brethren of the tribe of Judah should deal thus treacherously with him But therefore we see that God had immediately before this triall sent Jonathan to comfort him and strengthen his hand in God ver 16. that so he might be the better able to endure it as captains use to encourage their souldiers before the fight and as Physicians use to give some preparative before sharper physick that it may not be too tedious and hard to be born and indeed that David did support himself now with hope in Gods promises is evident by the 54. Psalme which he composed at this time as appears by the expresse words of the title of that Psalme A Psalme of David when the Ziphims came and said to Saul Doth not David hide himself with us Vers 24. But David and his men were in the wildernesse of Maon in the plain on the south of Jeshimon For it was told David that the Ziphites had discovered him and that Saul with them and his army was coming to take him as is expressed in the next verse they told David and thereupon he left the wildernesse of Ziph and fled to a plain in the wildernesse of Maon which lay more southward from Jeshimon Vers 29. And David went up from thence and dwelt in strong holds at Engedi Called aso Hazazon Tamar 2. Chron. 20.2 a city of Judah Josh 15 62. It was it seems a place exceeding fruitfull for vines and other pleasant fruit whence is that expression in Solomons song chap. 1.14 My beloved is unto me as a cluster of camphire in the vineyards of Engedi but yet there was a wildernesse adjoyning to it whither it was that David now fled chap. 24.1 CHAP. XXIIII Vers 2. ANd went to seek David and his men upon the rocks of the wild goats That is high steep and craggy rocks such as wild goats do usually delight in and this is thus expressed to shew the violence of Sauls rage and how greedily he thirsted after the destruction of David We may see that he resolved to leave no place unsearched when he looked up and down for him in these rocky places which could not but be very tedious both to himself and his souldiers to march in Vers 3. And Saul went in to cover his feet Concerning this phrase of Sauls covering his feet see the note Judg. 3.24 And David and his men remained in the sides of the cave It may seem strange that David and his six hundred men chap. 23 13. could be in this cave and yet Saul when he came into it should not perceive it but it is well known by the testimony of many writers that in some countreys there are such huge caves that many souldiers may lie within them as also that those that are in such caves may see what is done in the mouth of those caves when they which are at the entrance perceive not what is within and such a cave was this wherein David and his men had hid themselves that Saul might not find them out Vers 4. Behold the day of which the Lord said unto thee Behold I will deliver thine enemy into thy hand c. There might be some particular promise though it be no where expressed in the story which David had received from Gad or Samuel or which God had immediately by his spirit given him concerning Sauls falling into Davids hands of which his followers did now put him in mind but because such a promise might imply that the Lord intended David should cut off Saul it seems most probable that this word of the Lord which they spake of was onely either that promise which Samuel had made him concerning the kingdome or else some generall promise that he should prevail over all his enemies which they now reached further then God intended them as if the promise of conferring the kingdome upon David did by consequence imply that he might take away his life that now stood in his way to keep him from it or the promise of prevailing over his enemies did include this of putting him to death if God should deliver him into his power At least from this act of Gods providence in bringing Saul into his power they sought to perswade David that God intended he should be cut off and that David should wilfully despise Gods favour to him if he should not do it Then David arose and cut off the skirt of Sauls garment privily To wit that he might thereby afterward make it evident to Saul that he could as well have killed him But how could he do this and Saul not perceive it I answer first considering the tumult of the souldiers without might drown the noise within it is probable enough that David might in this dark cave steal behind Saul and cut off the outward lap of his garment without being felt or perceived Secondly if Saul came in to ease himself it is likely he had laid aside his upper robe or garment to which David might go closely and unespied might cut off the skirt of it but thirdly if we understand those foregoing words that Saul went into the cave to cover his feet of his going in to lie down and sleep there then there can be no more question made how
king his master and standing out in rebellion against him And secondly for giving entertainment to fugitive servants that were run away from their Lords and masters Vers 13. And David said unto his men Gird you on every man his sword As having vowed to go immediately to Nabals house and there utterly to destroy both Nabal and his family for so much is afterwards expressed ver 21 21. Indeed this was a bloudy and unlawfull vow as himself afterwards confessed for it belonged not to him to revenge himself upon those that had wronged him and besides Nabals churlishnes and base covetousnesse were not sins to be punished with death much lesse were his innocent family to be slain for his offence But David was now in a fury and rage even he that could with such wonderfull patience endure all the wrongs that Saul had done him could not now over-master his passions but being exceedingly enflamed with wrath nothing would satisfie him but the death of Nabal and all his family Vers 20. She came down by the covert of the hill and behold David and his men came down against her c. That is she came down in a hollow way wherein by reason of the covert of the hills she could neither see David and his men coming down on the hill right against her nor could they see her and so they discovered not one another till they met together Vers 22. So more also do God unto the enemies of David if I leave of all that pertain to him c. That is let the Lord deal with mine enemies as I shall be constant in performing what I have resolved on not to leave any alive that belong to Nabal by the morning light to wit either by prospering them if I do it not or by destroying them together with Nabal if I do it According to the ordinary manner of using this form of imprecation the curse should have been wished upon himself So and more also do God unto me if I leave c. as we see Ruth 1.17 concerning which see the note there But naturally men are loth to pronounce a curse upon themselves which happely caused David rather in the imprecation to mention his enemies as we see in these times what strange expressions in their execrations some men will use even out of a naturall lothnesse to curse themselves Would I might never swear As I hope to be saved c. but by this means Davids speech is somewhat confusedly intricate and his meaning not so clearly expressed as for that expression any that pâ—sseth against the wall thereby he meant that he would not leave so much as a dog of all that he had or else it is meant of all the males in his family both men and children but most Expositours understand it according to the first exposition because Davids saying that the Lord had kept him back from hurting Abigail vers 34. doth plainly imply that he resolved to kill both males and females Vers 24. Vpon me my Lord upon me let this iniquity be Thus by desiring that his displeasure might fall upon none but her whose innocencie and solicitous care to satisfie his desires he might clearly see she doth in a sweet and elegant manner seek to save her whole family from the revenge he had resolved upon for her innocencie and simplicity she knew would secure her that he would not punish her that had not deserved it Vers 25. For as his name is so is he Nabal is his name and folly is with him Herein she would imply that he was not worthy of Davids anger and therefore not to be regarded for wisemen alwayes judge the contempt and reproches of children and fools not worth the minding Vers 26. Seeing the Lord hath withholden thee from coming to shed bloud and from avenging thy self That is seeing God by his providence hath sent me forth to stay thee from seeking thine own revenge which she puts him in mind of as a strong inducement to appease his wrath Now let thy enemies and they that seek evil to my Lord be as Nabal that is thou giving over thine own quarrell may all thine enemies be as vild and hatefull to God and man as weak and unable to hurt thee and as sure to be punished by the hand of God as Nabal is or as thou didst intend Nabal should have been So that one principall thing implyed in these words I conceive is this that if David would commit his cause to God and not take revenge on Nabal himself then God would certainly do it for him as we see indeed it fell out vers 38. when God struck him with sudden death Vers 27. This blessing which thy handmaid hath brought unto my Lord let it even be given unto the young men Herein she modestly extenuates the worth of her gift as noâ— being a present good enough for David onely she desires he would accept them and bestow them amongst his followers Vers 28. For the Lord will certainly make my Lord a sure house because my Lord fighteth the battels of the Lord c. That is the battel 's undertaken by warrant from the Lord and in the just defence of the Lords own cause and people but why is this added concerning the prosperous estate to which the Lord would raise David Surely that having laid this ground she might thence inferre what she addes afterwards vers 30.31 to wit what an advantage it would then be to him not to have his conscience rising upon him for shedding innocent bloud as it would doubtlesse if he should seek to revenge himself as he had determined Vers 29. Yet a man is risen to pursue thee and seek thy soul but the soul of my Lord shall be bound in the bundle of life with the Lord thy God That is the Lord shall make precious account of thy life and shall carefully preserve it because men are wont to bind up those things in bundles which they are carefull to keep and so lay them up charily where no body may meddle with them hence is this expression concerning the provident care of God over David for the preservation of his life The soul of my Lord shall be bound in the bundle of life with the Lord thy God he was but a man as great as he was that sought to cut him off and that mans rage must needs be vain that seeks to destroy him whom the Lord God hath undertaken to preserve Vers 31. This shall be no grief unto thee nor offence of heart unto my Lord c. That is thou shalt not have this to trouble thee That thou hast shed bloud causelesse c. and so withall she implies that if he did go on in his vow this would be hereafter a continuall vexation to him and deprive him of all the comfort he might otherwise enjoy in the great good that God would do for him Then remember thine handmaid That is remember that which I have said and think of
would abuse the souls of the dead at his pleasure to deceive the living secondly it is no way likely that the Lord who had so lately refused to answer Saul by the Prophets would now raise up Samuel from the dead to answer him we see what was said in a like case to the rich man in hell Luke 16.31 If they heare not Moses and the Prophets neither will they be perswaded though one rose from the dead thirdly even the mantle wherein he appeared vers 14. was an evident signe that all was counterfeit for did Samuel think we carry his mantle with him into heaven or into the grave fourthly had the Prophet Samuel been sent of God which is the onely evasion the Papists have to maintain this errour the witch they say did not conjure him up but God sent him to appear to Saul he would never have said as this counterfeit Samuel did ver 15. that the witch by Sauls means had raised him up Why saith he hast thou disquieted me to bring me up It was therefore doubtlesse by the witches inchantments that this Samuel was raised and consequently it was not Samuel indeed but the devil in Samuels likenesse and therefore called Samuel here when the woman saw Samuel c. and that it was that made her cry out so violently as soon as she saw him when the devil was raised it seems according to the accustomed manner the witch was presently possessed vvith a spirit of divination and hereby knevv Saul for vvhom she had done this and hereupon cried out as apprehending he vvas come to ensnare her that having discovered her he might put her to death Why saith she hast thou deceived me For thou art Saul all vvhich shevvs plainly that the Authour of that Apocryphall book of Eccclesiasticus vvrote not by the inspiration of the holy Ghost vvho saith of Samuel as in relation to this history chap. 46.20 After his death he prophecied and shew the king his end c Vers 13. And the king said unto her be not afraid for what sawest thou Hereby it appears that Saul saw not the apparition at the first though afterward he was admitted to the sight of it and that happely because the woman was at first apart by her self as witches indeed use not to be seen when they work their feats And the woman said unto Saul I saw gods ascending out of the earth This she spake either because he appeared in such an attire c. that she might easily perceive it was some Magistrate or personage of great eminencie and worth and such are called Gods Psalme 82.6 I have said ye are Gods or else because this evil spirit now a counterfeit Samuel did rise up with such a divine kind of splendour and brightnesse as we know he can change himself into an Angel of light 2. Cor. 11.14 That the poore woman unacquainted with such apparitions was even astonished with beholding it Vers 14. And Saul perceived it was Samuel and he stooped c. Saul at length is admitted to the sight of this counterfeit Samuel though it seems he were not by when the witch first conjured him up vers 12.13 and so Saul addressing himself to enquire of this infernall prophet the witch it seems withdrew her self as appears vers 21 where it is afterwards said The woman came unto Saul and saw that he was sore troubled Vers 17. And the Lord hath done to him as he spake by me That is to David the man to whom the Lord hath betaken his favourable presence since he departed from thee Vers 18. Because thou obeyedst not the voice of the Lord nor executedst his fierce wrath on Amalek c. When Saul was in consultation about sparing Agag the Amalekite the devil no doubt then suggested whatever might encourage and embolden him thereto but now when he come to be affrighted with the apprehension of Gods wrath even that fact of his he alledged against him thereby to adde to his terrours and to drive him to despair and that under a colour of speaking as a Samuel Vers 19. And to morrow shalt thou and thy sonnes be with me That is ye shall be slain and so not be any longer amongst the living but with me amongst the dead But how came the devil to be of Gods counsell that he can so certainly determine the period of their lives I answer first that the devil can and doth many times by strong conjectures foretell many future things which accordingly come to passe Secondly that he doth not here define the time of their death certainly but speaks darkly and deceitfully for to morrow doth not onely signifie the day immediately following but also the time to come indefinitely Exod. 13.14 And it shall be when thy sonne asketh thee in time to come or to morrow what is this thou shalt say unto him c. and Matth. 6.34 Take therefore no thought for the morrow c. as indeed it seems it was not the very next day that Saul and his sonnes fell before the Philistines and so we see in another particular he speaks ambiguously Thou and thy sonnes shall be with me which might either be meant of their dying onely as spoken with respect to Samuel or of being with Sathan and then that as concerning Jonathan we are sure he lyed grossely but thus will the devil still preach comfort to those at last that will not away with the preaching of Gods prophets when they sharply reprove them for their sinnes Vers 21. And the woman came unto Saul and saw that he was sore troubled c. Hereby it appears that the witch had withdrawn her self whilst Saul and her familiar spirit then Samuels counterfeit had been talking together CHAP. XXIX Vers 1. NOw the Philistines gathered together all their armies to Aphek A town in the tribe of Asher Josh 19 24 30. Vers 2. But David and his men passed on in the rereward with Achish Though Achish was king of Gath onely which was but one of the five principalities of the Philistines yet it seems he was the chief among all the princes and had therefore the honour of leading up the rereward and that therein too he had given the honour to David and his men of being as it were his own life guard and therefore it is said that they marched on with Achish in the rereward Vers 3. Then said the princes of the Philistines what do these Hebrews here This is not meant of those Lords that were subjects to Achish the king of Gath as is indeed evident by the roughnesse of their language vers 4. And the princes of the Philistines were wroth with him and the princes of the Philistines said unto him make this fellow return c. but of the princes of the other places of Palestina for these all joyned their forces with Achish in this invasion of the land of of Israel the common sort had indeed as much cause to suspect Davids perfidiousnesse and to provide for
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
type of Christ Matth. 3.17 And so a voice from heaven saying This is my beloved sonne in whom I am well pleased Vers 26. And Joab fought against Râ—bbah of the children of Ammon and took the royall citie Rabbah it seems consisted of two parts which were as it were two cities joyned together and one of them was called both the royall city because there the king had his palace and the city of waters because it was invironed with waters or at least lay upon the side of some river as it is expressed vers 27. I have fought against Rabbah and have taken the city of waters Now Joab having continued almost a yeare in bâ—sâ—â—ging this city as indeed it was no wonder that God gave him no better successe abroad David having so displeased him by his sinne at home at length he took this royall citie or citie of waters and knowing that the other could not now long hold out because this was farre the strongest piece and the other depended upon this and had happely their water from this which was now cut off he therefore sent to David to come thither that he might have the glory of taking the citie Vers 29. And David gathered all the people together and went to Rabbah and fought against it and took it It may justly seem strange that David should go with a numerous army out of the land of Israel into the land of the Ammonites onely to take a citie that was in a manner taken already and which they were afraid would be wonne before he came and that for no other end but that David might have the name of taking the citie But for this we must consider first that even the best of Gods servants are naturally vain-glorious and too much transported with a desire of having their name famous and renowned and secondly there might be other occasions of Davids going thither as for the prosecuting of their conquests in the land of the Ammonites and for giving directions for the punishment of those that had with such scorn abused his embassadours and that Joab knowing this did advise him onely the rather to hasten his coming thither that the citie might be taken by him and so he might have the glory of this great piece of service Vers 30. And he took the kings crown from off his head the weight whereof was a talent of gold with the pretious stones c. There was but a talent of gold in the golden candlestick of the Sanctuary Exod 25.39 which is thought to have been at least an hundred and twenty pound weight but the common talent some say was but half so much as the talent of the Sanctuary to wit sixty pound weight and so much it may be therefore this crown weighed and if so doubtlesse it was too massie to be usually worn Rather it was a crown of state which was onely set upon the heads of their kings at their coronation or hung over their heads in some chair of state and so happely at this time it was set upon their kings head and then taken off and set upon Davids to shew that now the royall dignity was transferred from him to David and indeed because the brother of this king the sonne of Nahush succoured David when he fled from Absalom chap. 17.27.28 it is most probable that Hanun was now either deposed or put to death by David and his brother made governour of Rabbah whence it was that he shewed such respect to David in that time of his troubles Vers 31. And he brought forth the people that were therein and put them under saws and under harrows of iron and under axes of iron and made them passe through the brick-kiln Thus severely David punished them whether by expresse direction from God or otherwise we cannot say because they had against the law of nations so shamefully abused Davids messengers withall having perhaps respect to their inhumane idolatry in causing their children to passe through the fire to Molech which was their idol 1. Kings 11.7 Yet it is like that onely the principall ringleaders in that barbarous usage of Davids messengers and the stirring up of the neighbouring nations against him were thus punished CHAP. XIII Vers 1. ABsalom the sonne of David had a fair sister whose name was Tamar and Amnon the sonne of David loved her Tamar was Amnons sister as well as Absaloms for they were all Davids children but she is called peculiarly Absaloms sister because she was his sister both by father and mother for both Absalom and Tamar were born to David of his wife Maacha the daughter of Talmai king of Geshur and observable it is how much sorrow David had in both these his children which he had by the daughter of an heathenish idolatrous king the incestuous rape of the one and the unnaturall rebellion of the other were a fair evidence to let him see that his matching himself with such a wife was not pleasing to God Vers 2. For she was a virgin and Amnon thought it hard for him to do any thing to her That is being a virgin and so strictly kept and looked to he thought it would be an impossible thing for him ever to get an opportunity of satisfying his lust with her Vers 4. Why art thou being the kings sonne lean from day to day Two reasons may be given why Jonadab wondring that Amnon should so droop and pine away as he did amplified his wonder from this that he was the kings sonne to wit first because he thought the happinesse of being the kings sonne might easily over-weigh any cause of sorrow he could possibly pretend and secondly because there was nothing almost which he could desire which he might not have Why art thou being the kings sonne lean from day to day as if he should have said Being the kings sonne thou mayest command what thou wilt and wherefore then dost thou vex and afflict thy self And Amnon said I love Tamar my brother Absaloms sister He calls her here not his sister but Absaloms thereby seeking to palliate or extenuate his sinne in lusting after her by intimating that she was his sister onely by the half-bloud and not his sister by father and mother as she was Absaloms and yet afterward he calls her his sister the better to hide his purpose from his father vers 6. Amnon said unto the king I pray thee let Tamar my sister come c. Vers 6. The king was come to see him No sooner did Amnon pretend himself sick but presenâ—ly his father came to see him No doubt his late loosing of his child that he had by Bathsheba made him the more fearfull of his loosing this sonne too and being also his eldest sonne he could not but lay it the more to heart and yet how well had it been for David if he had been sick indeed yea sick unto death considering how much bâ—tter sorrow he immediately brought upon him by that unnaturall villany of his in
in a way of justice and so then he might punish him for all together Vers 26. And he answered My Lord O king my servant deceived me for thy servant said I will sadle me an asse c. To wit in that when Mephibosheth had told him that he would have an asse sadled that he might ride to the king he took away the asses and went secretly to David leaving him behind a poore lame man no way able to help himself Vers 28. For all of my fathers house were but dead men before my Lord the king c. That is we were in thy power thou mightest have put us all to death and enough thou hadst been provoked by our family especially by the attempt which Ishbosheth made and therefore saith he what right have I yet to cry any more unto the king that is what cause have I therefore to complain though that which was given me when there was so little cause for it be now taken away Vers 29. And the king said unto him Why speakest thou any more of thy matters I have said Thou and Zâ—ba divide the land Some understand this thus as if he had said thou needest say no more I believe and approve thy excuse the latter sentence given upon Ziba's slander to wit that he should have thy land I recall and do reestablish my former which was that thou and Ziba divide the land that is that Ziba shall occupy the land to halves for thy use for this they conceive was the order which David appointed at first chap. 9.10 to wit that Ziba should till the land c. and then he should have â—alf the encrease for his cost and labour and the other half Mephibosheth should have and that this David did now again establish and that therefore David useth these words I have said as having respect to his first order But most Expositours do farre otherwise understand this sentence and I think rightly to wit that David as still scarce fully satisfied concerning Mephibosheth and not willing to give any discontent to Ziba especially at this time pretended haste that he had not leisure to examine the businesse any further and therefore at all adventures resolved to go a middle way and so to determine it thus that they should divide the land betwixt them I have said that is this I decree and it shall not be altered thou and Ziba divide the land and indeed if this were not the meaning of his words why should Mephibosheth have answered David to shew himself contented vers 30. Yea let him take all forasmuch as my lord the king is come again in peace c. It is indeed very strange that David so good and just a king should passe such an unjust sentence especially against Mephibosheth the sonne of his beloved Jonathan with whom he had made a solemn covenant that he would shew kindnesse to him and to his seed after him for first the tale that Mephibosheth told was in it self very fair and probable secondly even the poor plight wherein he was for he had neither dressed his feet nor trimmed his beard nor washed his clothes since the king went from Jerusalem made his report of the businesse the more credible there being no appearance in this of one that affected to be king of Israel as Ziba had slandered him and thirdly Ziba's being present and not answering a word to what Mephibosheth said made the truth of this charge unquestionable but it seems David was loth to displease Ziba by taking back from him all that he had given him especially at this time when he was so desirous to endear himself to every body as much as he might and therefore he hoped to salve all by appointing them to divide the land between them Vers 33. And the king said unto Barzillai Come thou over with me and I will feed thee with me in Jerusalem Thus David was carefull to requite those that had shewed him kindnesse in his affliction and so will Christ remember their love and requite their kindnesse abundantly that afford any help or relief to him or to his poor members Matt. 25.34 35. Come ye blessed of my father inherit the kingdome For I was an hungry and ye gave me meat I was thirsty and ye gave me drink c. Vers 40. And all the people of Judah conducted the king and also half the people of Israel That is those of Israel that had stuck to the king in the warre and fell not from him and such as were since come and were reconciled to him as that thousand of Benjamin vers 17. yet the precise half is not to be understood but onely a part to wit that they were not so wholly there as the men of Judah were Vers 43. And the men of Israel answered the men of Judah and said We have ten parts in the king c. To wit as being ten of the twelve tribes for the men of Benjamin were with Judah And the words of the men of Judah were fiercer then the words of the men of Israel c. To wit when they answered this objection of the men of Israel they did not seek to appease the Israelites of the ten tribes but when they came to reply upon them their language was fiercer and rougher then the others had been CHAP. XX. Vers 1. ANd there happened to be there a man of Belial whose name was Sheba c. As bones new set are easily put out again so a people that have broken out into sedition and newly quieted if they be not very charily handled are apt upon every light occasion to make a new insurrection and so it was now with the Israelites for by occasion of the quarrell between them and the men of Judah mentioned in the latter end of the foregoing chapter Sheba the sonne of Bichria man of Belial as he is here termed concerning which see the note Deut. 13.13 perswaded the Israelites presently to cast of Davids government and the motion he made they as readily embraced We have saith he no part in David neither have we inheritance in the sonne of Jesse in which words though it may seem he alluded to some phrase of speech usuall amongst the Israelites when they disclaimed their interest in any thing and therefore we see the ten tribes used the same form of speech when they revolted from Rehoboam 1. Kings 12.16 The people answered the king saying What portion have we in David neither have we inheritance in the sonne of Jesse c. Yet withall he intimates the reason why they should no longer be Davids subjects namely because they were sleighted as if they had no part in the king and therefore saith he what is the sonne of Jesse to us let the men of Judah enjoy him wholly to themselves and let us choose a king of our own his scornfull speaking of David shews that as a Benjamite he still grudged at the removing of the kingdome from their tribe in the
house of Saul Vers 3. And the king took the ten women his concubines whom he had left to keep his house and put them in ward c. This David did first because they had yeilded to the incestuous lust of Absalom for they should rather have dyed then condescended to him and secondly because he judged it not fit to go in unto them that had been defiled by his own sonne or to leave them to be defiled by others Vers 4. Then said the king to Amasa Assemble me the men of Judah c. And thus as he had promised chap. 19.13 David imployed Amasa as the generall of his forces in Joabs room Vers 5. But he tarried longer then the set time which he had appointed him To wit either because the people that had been formerly commanded by Joab were not willing to change their Generall and to submit to Amasa or because Amasa did not cordially follow the businesse for David or because indeed the time prescribed by David for raising the trained bands of Judah was too little to do it in for out of a desire that David had presently to crush this insurrection of the ten tribes he had allowed Amasa but three dayes for that service as is expressed in the former verse Vers 6. And David said to Abishai Now shall Sheba the sonne of Bichri do us more harm c. David was much troubled at Amasa's delay but yet Joab he would not imploy both because he was still discontented against him for his killing Absalom and because he knew well that Joab was also discontented for the losse of his place and should he be now imployed again would be ready enough to presse into that place again from which he had deposed him and therefore he called Abishai and sent out him and enjoyned him to take his Lords servants that is Davids the kings guard and with them to pursue Sheba Vers 7. And there went out after him Joabs men and the Cherethites and the Pelethites c. Those are called Joabs men that had been under his command as for the Cherechites and Pelethites see the note chap. 8.18 Vers 8. And Joabs garment that he had put on was gâ—rded unto him and upon it a girdle with a sword c. Hereby it is manifest that Joab did of his own accord go along with his brother Abishai as intending to murther Amasa to which end also it was that he had girt his garment close about him that by hanging loose it might not encumber him and secondly he had girt his sword on the outside of his garment which perhaps was not his usuall custome and had it withall so loose in the scabbard that as he stepped forth to Amasa to bow down and salute him it fell out of it self which was no doubt purposely done that under a pretence of taking up the sword he might without any suspicion in Amasa do what he intended having formerly imbrued his hands in the bloud of Abner and not punished for it though his cousin german as is noted before chap. 17.25 because David had conferred his office upon him Vers 10. But Amasa took no heed to the sword that was in Joabs hand c. That is he never thought of any danger that was in that he took that to be occasioned by the casuall and unexpected falling of his sword out of his scabbard as he came to salute him and therefore hearing him speak so smoothly and seeing him embrace him so lovingly he never suspected any danger in his sword and thus was Amasa punished by the just hand of Gods providence for his unnaturall rebellion against his uncle David his Lord and Sovereign though David had pardoned him God would not suffer him to go unpunished Vers 11. And one of Joabs men stood by him and said He that favoureth Joab and he that is for David let him go after Joab c. Least the sight of their slain Generall should beat off the souldiers from going any further one of Joabs men stood by him no doubt by Joabs appointment as it were to justifie the fact and to advise them if they were friends to Joab and the king to go on after him who would now be their leader in this enterprize which David had neither justly nor safely committed to Amasa's trust Vers 12. And Amasa wallowed in bloud To wit by reason of the pangs of death that were upon him And when the man saw that all the people stood still c. That is when the man mentioned in the foregoing verse that had encouraged the souldiers to march on after Joab saw that for all this they stood still as astonished at that which was done he removed Amasa's dead body out of the high way Vers 14. And he went through all the tribes of Israel unto Abel and to Beth-maachah c. That is Sheba having gone through all the tribes to stirre them up against David came at length to Abel and to the places adjoyning where Joab found him Vers 18. They were wont to speak in old time saying They shall surely ask counsel at Abel and so they ended the matter According to the translation that is set in the margin the meaning of the place must needs be this that in the beginning the citizens of Abel perswaded themselves that surely Joab would before he proceeded to force them propound his demands to them and so they should make an end of the difference but as the words are rendred in the text they may have a double sense for first some expound it much after the same manner to wit that in old time they were wont to say according to the expresse law of God Deut. 20.10 that when they came against a citie they were first to make their demands and to propound conditions of peace and so they ended the matter as if she had said surely had this enterprise been undertaken in former times they would not have done as thou hast they would have said Surely we will first ask at Abel and see whether they will consent to do what we shall require of them secondly some conceive it to be an allegation of an old proverb They were wont to speak in old time saying They shall surely ask counsel at Abel to wit because it seems there were in times past in this citie men eminent for wisdome and abilitie to give counsel especially concerning the laws insomuch that they used to come up from all parts of the kingdome to take advice there and so they ended the matter that is many a controversie was thus peaceably decâ—ded and that this she putteth Joab in mind either as an inducement to winne him to mercy not to go about to destroy so famous a citie or else as by way of giving him a hint not to despise her counsel yea though she were a woman since counsel given out of Abel had wont to be held in high esteem but the first exposition is best and most generally received Vers
this way to work the poore Gibeonites could never have escaped his fury no though his intentions were utterly to root them all out of the land yet the way he took to effect it was by picking quarrells severally against them some at one time and some at another that so he might cut them off by degrees and that under a pretence of Justice either by charging them with forged accusations or by aggravating any smaller offence and making it to them capitall or some such other wayes of heavie oppression and thus intending to proceed in this close politick way though he slew many of them as is here expressed yet it seems he was some way taken off before he could accomplish what he had determined however for this cruelty of Sauls against the Gibeonites it was as the Lord here tells David that the famine had been so long upon the land It is for Saul and for his bloudy house because he slew the Gibeonites Indeed considering what an execrable act of cruelty that of Sauls was when he slew fourescore and five of the Priests and utterly destroyed their citie with all that were therein both men and women children and sucklings c. It is strange that Sauls posterity were not called to an account for that cruelty of Sauls against the Priests of the Lord as well as for this against the Gibeonites but for this two reasons may be probably given first that it was to let the Israelites see that God will be avenged for shedding the bloud of the meanest such as the Gibeonites were who were as bondmen and slaves to the Israelites as well as for shedding the bloud of the greatest secondly that it was to let the Jewes see that those of other Nations if they were of the faith of Israel and were once received to be his people were as acceptable to God and as precious in his sight as the Jewes were and thirdly that it was to discover how the Lord abhorres all falsifying of oaths and covenants in that he proceeded with such severity against Sauls posterity because he had done the Gibeonites conrary to what Joshua and the Israelites had covenanted and sworn many hundred years ago so hatefull to God all persidiousnesse is whatsoever pretences are put upon it Vers 2. The Gibeonites were not of the children of Israel but of the remnant of the Amorites c. The Gibeonites were Hivites Josh 9.7 And the men of Israel said unto the Hivites Peradventure ye dwell among us c. But both Hivites and generally all the inhabitants of Canaan are usually in the Scripture called Amorites Gen. 15.16 For the iniquitie of the Amorites is not yet full Ezek. 16.3 Thy Father was an Amorite and thy mother an Hittite Vers 3. Wherefore David said unto the Gibeonites What shall I do for you c. It seems by this that when David enquired of the Lord he did not onely tell him wherefore this famine was sent but also enjoined him to satisfie the Gibeonites for the wrong which had been done them for why else should he allow them to prescribe what should be done And wherewith shall I make the atonement that ye may blesse the inheritance of the Lord That is that ye may pray for the people of God and the land which God hath given them for their inheritance because the Lord had pleaded the cause of the Gibeonites by sending a famine upon the whole land of Israel David looked upon them as men highly favoured of God and therefore was the more desirous that they should pray for them Vers 4. We will have no silver nor gold of Saul nor of his house neither for us shalt thou kill any man in Israel That is save onely of his family that did oppresse us Vers 6. Let seaven men of his sonnes be delivered unto us and we will hang them up unto the Lord c. That is to satisfie his justice and appease his wrath and that others by this example may learn to keep covenant and not to oppresse the stranger that is taken under Gods protection See the note Numb 25.4 Vers 8. But the King tooke the two sonnes of Rizpah c. and the five sonnes of Michal the daughter of Saul whom she brought up for Adriel c. It is certain that not Michal but Merab her elder sister was married to this Adriel the son of Barzillai called the Meholathite because he was of Abel-meholah in the Tribe of Benjamin Judg. 7.22 and to distinguish him from Barzillai the Gileadite chap. 19.31 1. Sam. 18.19 When Merab Sauls daughter should have been given to David she was given to Adriel the Meholathite to wife and that Michal had no children to her dying day 2. Sam. 6.22 Therefore Michal the daughter of Saul had no child unto the day of her death and therefore doubtlesse these five sonnes of Adriel were the children of Merab Michals sister and were onely brought up by Michal as her own she having no children and therefore called her sonnes but are said to be brought up for Adriel her sisters husband Vers 9. And they hanged them in the hil before the Lord. That is in a hill in Gibeah of Saul vers 6. that they might be a spectacle of Gods indignation against Saul for that sinne of his in slaying the Gibeonites and thus did the Lord punish that cruelty of Saul toward the Gibeonites and withall did provide for the setling of the Kingdome upon David and his seed by cutting off the posterity of Saul lest they should be still plotting and practising against them Vers 10. And Rizpah the daughter of Ajah took sackcloth and spread it for her upon the rock c. Rizpah Sauls concubine the mother of two of those that were hanged knowing it seems that the bodies of her sonnes were to hang up till God should testifie that he was appeased by giving them rain again wherein doubtlesse David had speciall direction from the Lord for otherwise it had been against the expresse letter of the Law Deut. 21.23 His body shall not all night remain upon the tree but thou shalt bury him that day That she might defend their bodies both from birds and beasts she resolved to watch them and to that end she took sackcloth and spread it for her upon the rock that is she spread therewith a Tent in the rock next adjoyning the better to defend her from the heat and withall perhaps to testifie her sad and mournfull condition in regard of this shamefull death of her children and so continued watching them untill water dropped upon them out of Heaven till God sent rain upon the land as was desired she that had been Sauls concubine it is likely had servants to have done this but such was the strength of her affection that she could not be satisfied unlesse she did it or saw it done her self Vers 12. And David went and took the bones of Saul c Hearing as it is said in the foregoing verse
what affection Rizaph had shown to her sonnes that were hanged and how carefull she had been to keep their dead bodies from being torn and mangled that they might be decently interred partly as being stirred up by the example of Rizpah to shew the like respect to the dead bodies of Saul and his family and partly that this honourable buriall of her sonnes might be some comfort to that poore sad woman he went himself and fetched the bones of Saul and Jonathan and buried them together with the bones of those that were lately hanged in the Sepulchre of Kish the father of Saul Vers 13. And they gathered the bones of them that were hanged That is after their bodies had been buried for some time or else we must say that the bodies hanged so long ere rain came that the greatest part at least of the flesh was consumed Vers 15. And David waxed faint To wit as being then grown old and therefore not so well able to hold out in the fight as formerly he had been Vers 17. Thou shalt go no more out with us to battel that thou quench not the light of Israel That is for fear thou shouldest be slain in whom consists the conduct joy and life of thy people kings are called in the Scripture the light of their people 1. Kings 15.4 The Lord his God gave him a lamp in Jerusalem to set up his sonne after him Psal 132.17 I have ordained a lamp for mine anointed partly because by their wisdome the people are governed partly because they are to shine as lights by good example but principally because they are the means of so much joy and comfort to a people and thence it is that the people here tell David that by his death the light of Israel would be quenched Vers 18. And it came to passe after this that there was again a battel with the Philistines at Gob. This Gob it seems was near unto Gezer and therefore 1. Chron. 20 4. it is said that the battel was in Gezer Then Sibbechai the Hushathite slew Saph. Or Sippai 1. Chron. 20.4 This Sibbechai was one of Davids worthies as was also Elhanan mentioned in the following verse see 1. Chron. 11.26 â—9 Vers 22. These foure were born to the giant in Gath and fell by the hand of David And by the hand of his servants Though David did not kill them himself yet their death is ascrâ—bed to David as well as to his captains and that beâ—◠〈◊〉 they fought in his quarrel and under his command CHAP. XXII Vers 1. ANd David spake unto the Lord the words of this song in the day that the Lord had delivered him c. In expressing the time and the occasion of Davids composing this following Psalme to wit that it was when the Lord had delivered him out of the hand of all his enemies and out of the hand of Saul his deliverance from Saul is particularly mentioned not because that was the last of his deliverances but because that was the greatest the fury and rage of Saul against him was greatest and of longest continuance and brought him often into the greatest dangers and therefore he mentions this particularly when David had gotten some breathing-time from his troubles he gave not himself to idlenesse and worldly pleasures but calling to mind his many former deliverances he composed Psalmes of thanksgiving that God might have the glory of all that he had done for him Vers 2. And he said The Lord is my rock and my fortresse and my deliverer c. This very song we have again in the book of the Psalmes and it is there the 18. Psalme onely there are some clauses here that are expressed there in other words and in some places a clause is now and then added also in one of them which is not in the other as here in the very beginning of the Psalme we have not those words I will love thee O Lord my strength which are there prefixed the reason whereof may be as some Expositours conceive because here we have it as it was at first composed by David but there as it was afterwards revised and upon second thoughts in some expressions altered and changed when he delivered it to the Levites to be sung in the Temple the reason why he useth here in the entrance of the Psalme such variety of expressions to set forth the praise of God calling him his rock his fortresse his deliverer his shield the horn of his salvation his high tower his refuge his saviour is partly because his heart was so full of thankfulnesse upon the consideration of his many deliverances that this made him so abundantly to powre out his soul in the high praises of God he thought he could never sufficiently expresse them and partly because he desired hereby to set forth what an alsufficient defence the Lord was unto him that God was all in all for his preservation and that there was no securitie to be thought on but he had found it in God Vers 3. The God of my rock in him will I trust c. Psal 18. vers 2. this is expressed thus my God my strength in whom I will trust and the last clause of this verse my refuge my Saviour thou savest me from violence is not in the 18. Psalme as for the next words here he is my sheild and the horn of my salvation a horn signifieth in the Scripture power and glory Psal 92.10 My horn shalt thou exalt like the horn of an unicorn Amos 6.13 Have we not taken to us horns by our own strength Hab. 3.4 He had horns coming out of his hand and there was the hiding of his power horns therefore are used to signifie kings Dan. 8.21 The great horn that is between his eyes is the first king Rev. 17.12 And the ten horns which thou sawest are ten kings c. in which regard Christ is called an horn of salvation Luke 1.69 God therefore is here called by David the horn of his salvation to imply that by him he had been advanced and enabled both to defend himself and to push down his enemies before him Vers 5 When the waves of death compassed me the floods of ungodly men made me afraid To expresse the condition he was in by reason of his enemies David compares them here to waves and floods of waters first to set forth the multitude of his enemies they came in amain to Saul from all parts of the kingdome to take part against David as in a flood the waves come tumbling and rowling one in the neck of another secondly to signifie the violent rage of his enemies who were in this regard like floods of water that come rowling down from hills and mountains and carry all before them and thirdly to intimate that yet like land floods that continued not long their roaring rage made him afraid but that fear did drive him to God as it follows in the next verse and then their rage was
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
inspiration of the holy Ghost is clear not onely by the testimony of the Church of the Jews who did alwayes acknowledge them as a part of the sacred Canon of the Old Testament but also by the testimony of the Apostle Paul who in his Epistle to the Romanes cites a passage from hence to wit that in the 1. Kings 19.14 as a part of the holy Scripture as we may see Rom. 11.2 3 c. Wot ye not saith he what the Scripture saith of Elias how he maketh intercession to God against Israel saying Lord they have killed thy Prophets c. But now who were the holy Ghosts pen-men in writing these books we cannot determine onely that which some hold seems the most probable namely that they were written piece-meals by severall Prophets successively in their severall ages and then afterward collected compacted into one continued history by some holy man of God who was guided therein by the spirit of God and that First because it is manifest that many passages in these books were formerly recorded by Nathan Ahijah and Iddo 2. Chron. 9.29 Secondly because it is also evident that the greatest part of the 18 19 and 20. chapters of the second book of the Kings was taken out of the prophecy of Isaiah as we may see Isa 36.1 c. And thirdly because the story of Zedekiah which we have in the latter end of the second book of the kings seems to have been taken almost word for word out of the latter end of the prophecie of Jeremiah As for the dependance of this history upon that which went before in the end of the second book of Samuel though the last thing there recorded be the staying of the pestilence sent for Davids sinne in numbring the people by his rearing of an altar in the threshing floore of Araunah and offering sacrifices thereon as God had commanded yet we must know that Adonijahs insurrection which is the next thing here recorded did not follow immediately upon that but many other things intervened between which are recorded in the eight last chapters of the first book of Chronicles for after the Lord had at that time it seems revealed to him that the Temple should be built by his sonne Solomon in that very place where now he had reared an altar in the threshing floore of Araunah 1. He made great preparations of all materialls requisite for that work and set workmen at work about them to make them ready for the building 2. He set in order the courses of the Priests and Levites for their attendance upon their severall services in the Temple 3. He made known in a publick assembly of the Princes and Rulers of the people what the Lords pleasure was for Solomons succeeding him in the throne and encouraged Solomon to build the Temple and perswaded the Princes and people to assist him therein giving Solomon withall a pattern in writing how all things were to be made according as God had revealed it to him And 4. in another assembly he perswaded the people to contribute willingly to the building of the Temple which accordingly they did It is evident I say that all these things recorded in the eight last chapters of the first of Chronicles were done whilest David was able to go abroad for it is said 1. Chron. 28.2 that he stood up upon his feet in the assembly of the Princes and Rulers and spake unto them and therefore they were done before this usurpation of Adonijah when David lay bedrid and not able to stirre as it is said here and that to shew that hereupon Adonijah took the advantage of making himself king King David was old and stricken in years yea so weak he was that lying bedrid they covered him with clothes but he gat no heat and so thereupon vers 5 Adonijah the sonne of Haggith exalted himself saying I will be king It is much indeed that David should be so farre spent with age before his death for though this were a little before his death he lived in all but threescore and ten years 2. Sam. 5.4 David was thirty years old when he began to reigne and he reigned fourty years and we see in these dayes that many at these years are farre from this weaknesse but yet considering his many labours warres troubles sicknesses and sorrows which do usually much empair the strength of man A broken spirit saith Solomon drieth the bones Prov. 17.22 it is no wonder though David in his old age sunk apace and was sooner decrepite and bed-rid then other men Vers 2. Wherefore his servants said unto him Let there be sought for my Lord the king a young virgin c. David had at this time many wives concubines but these were all it seems well in years and therefore his servants the Physitians advised that some well-complexioned young virgin should be sought out for him to stand before him to cherish him and to lie in his bosome as judging the heat of youth fittest to cause heat in his cold body especially where it had not been empaired by breeding and bearing of children which made them advise that she should not onely be young but a virgin too Now though there be no mention here made of Davids taking such an one to be his wife or concubine but onely of his taking her to lie in his bosome in a medicinall way yet that this was supposed and intended severall reasons may induce us to think 1. Because it is no way probable that David would have yielded to such a way of curing the coldnesse of his body had she not been taken under the name of a wife or concubine which was generally esteemed lawfull in those dayes the other way would have been so ridiculous and scandalous that it cannot be thought that David would ever have given his consent to it 2. Because it is noted ver 4. as an evidence of the great decay of his body that though she lay in his bosome yet he knew her not which doth clearly enough imply that she was taken in such a conjugall way that he might lawfully have known her had he not been disabled by that extreme weaknesse which lay now upon him and thirdly because had not Abishag been taken as Davids wife or concubine Solomon would never have suspected as he did chap. 2.22 that Adonijah in seeking to take Abishag to wife after his fathers death had a plot thereby to get away the kingdome from him to have married the wife of the deceased king might have advanced his purpose some way amongst the people but had Abishag been taken onely to attend on the king in his weaknesse or to lie in his bosome onely in a physicall way there would have been no colour to think that when he should again lay claim to the crown his marriage with such an one would have added the least strength to his title and therefore it was surely the meaning of Davids Physicians that a young wife or
concubine should be provided for the king to lie in his bosome which may be one reason too why they advised she should be a virgin as having respect therein to the honour of the king as for that which is also said of her attendance upon him And let her stand before the king and let her cherish him this I conceive the Physians added partly because they would shew that besides the principall end they aimed at in this counsel they gave such a young wife might be a great comfort and help to him in his weaknesse by waiting on him and ministring unto him such things as he had need of and partly because the performance of these services might mediately conduce to the end principally intended in as much as they might gain upon the affections of David and so his heart cleaving to her he might take the more delight in her lying in his bosome the means appointed for the cherishing of his cold body Vers 3. So they sought for a fair damosel throughout all the coasts of Israel and found Abishag a Shunammite That is of Shunem a city in the tribe of Issachar Josh 19.18 where afterward dwelt that honourable matron that made so much of the prophet Elisha 2. Kings 4.8 Vers 4. But the king knew her not This is expressely noted first as a clear evidence of the kings continuing weaknesse and secondly to shew the reason why Adonijah did after his fathers death desire to have this Abishag to wife to wit because his father had never known her which made him think that he might lawfully marry her though she had been his fathers wife or concubine Vers 5. Then Adonijah the sonne of Haggith exalted himself saying I will be king It was now doubtlesse generally known in the court that David by Gods appointment had given order that his sonne Solomon should succeed him in the throne of Israel for we see 1. Chron. 28.5 c. before he was bedrid in a solemn assembly of all the princes and captains of Israel he did openly make known both Gods command and his purpose in this particular now Adonijah being the eldest of Davids sonnes then living grudging at this resolved to prevent it and to make himself king before his fathers death for besides that Solomon was young and born of a mother formerly attainted with adultery his father was now bedrid and near his end which would be a great advantage because he would not be able to stirre to make head against him and a fair pretence because his father could not live long and in that weaknesse he could not do the work of a king and then besides Joab that invincible and feared captain who was the chief cause of Absaloms overthrow was now discontented and was easily drawn unto his party in all which respects however Absalom had sped ill in the like attempt he made no question but he should carry the matter without resistance and therefore he exalted himself saying I will be king that is though he had no just title neither from God nor man yet he resolved that he would be king and to that end he presently made a conspiracie to effect what he had resolved making no conscience of crushing his fathers heart with sorrow even then when he lay already in such a sad weak condition but thus still God made good that 2. Sam. 12.11 Thus saith the Lord Behold I will raise up evil against thee out of thine own house and I will take thy wives before thine eyes and give them unto thy neighbour he shall lie with thy wives in the sight of this sunne And he prepared him chariots and horsemen and fifty men to runne before him As Absalom his brother had formerly done concerning which see the note 2. Sam. 15.1 Vers 6. And his father had not displeased him at any time in saying Why hast thou done so This is noted first because this was a great encouragement to Adonijah he presumed upon his fathers indulgence this it was that had marred him formerly and this it was that did now embolden him to do what he did and secondly because this circumstance did render this fact of his farre the more odious that he could deal so lewdly with a father that had loved him so dearly and had been so tender over him as David had been And he also was a very goodly man It is questionable what this word also hath relation to some conceive that it hath reference onely to that which went before concerning Davids fondnesse over Adonijah to wit that as that did embolden him to do what he did so did this also that he was a man of a goodly personage and therefore as himself judged the fitter to sway the sceptre and the more likely to find favour amongst the people and indeed that the goodlinesse of his person is here mentioned as another advantage that was in probability likely to promote his designe I make no question but yet this word also I conceive hath reference to Absalom too for though there be no expresse mention of Absalom in the foregoing words yet there was an intimation of him in the fifth verse where the very same words are used concerning Adonijahs pomp that were formerly used concerning Absaloms He prepared chariots and horsemen and fifty men to runne before him which was as much in effect as if it had been said as Absalom when he intended to get the kingdome from his father put himself upon an extraordinary excessive way of pomp and state and princely attendance thereby to get himself the name of a gallant prince and so to ingratiate himself amongst the common people so did Adonijah too and so in relation to this it follows here And he also was a very goodly man that is as Absalom was a proper handsome goodly man 2. Sam. 14.25 and this was one of the main things that raised his ambitious thoughts to look after the crown so it was with Adonijah too He also was a very goodly man and this likewise had some influence into this attempt of his to make himself king first because this puffed him up with an high conceit of himself as thinking that God had made him to be above others and fitted him to sit in the throne and to sway the sceptre of Israel secondly because this was one of those things that had made his father so extremely fond of him and now he hoped it would prevail with him too and thirdly because for this he expected to find the more favour amongst the people see the note 2. Sam. 14.25 And his mother bare him after Absalom That is the next sonne that David had after Absalom was this Adonijah by his wife Haggith and so Absalom being dead he was Davids eldest sonne and to him therefore as the next heir the kingdome he thought did of right belong Vers 8. And the mighty men which belonged to David were not with Adonijah That is the Cherethites and Pelethites
some other action of disloyalty towards David which is not expressed in the Scripture but more probable it is either that it is meant of Joabs insolency towards him in generall of which he often complained as 2. Sam. 3.39 And I am this day weak though anointed king and these men the sonnes of Zeruiah be too hard for me or else of that which here followeth his treacherous killing Abner and Amasa wherein David professeth himself to have been much wronged first because good Princes look upon the injuries done to their subjects as done to themselves and so doth Christ Acts 9.9 And he fell to the earth and heard a voice saying unto him Saul Saul why persecutest thou me secondly because David had engaged his faith both to Abner and Amasa that they should be safe so that it redounded much to his dishonour when they were afterward so treacherously slain it was enough to make the people think that he had secretly a hand in it however these things he alledgeth here against Joab both to shew how justly Solomon might put him to death though he had spared him as also to imply how dangerous it was for Solomon to let him live how il-affected he was towards him was evident by his conspiracy with Adonijah and what mischief might not be feared from him that had his hands already so fouly embrued in bloud now to aggravate his murthering of these two captains he saith first that he shed the bloud of warre in peace that is when there was peace made with them he slew them as if they had been in open hostility against David and secondly that he put the bloud of warre upon his girdle that was about his loins and in his shoes that were on his feet to wit when embracing them he stabbed them with the sword that hung at his girdle and so they fell down dead at his feet and this expression I conceive is used in describing these his impious facts either to set forth the base perfidious manner of his murthering them to wit that stabbing them when he pretended to embrace them their bloud by that means gushed out upon his girdle and ranne down upon his shoes or else his boldnesse and impudencie in that he was not ashamed thus treacherously to slain himself with the bloud of these men but did rather glory in it going up and down with their bloud upon his girdle or upon his sword hanging at his girdle which he had put up all bloudy into the scabbard and so also on the shoes he wore stained with their bloud Vers 6. Do therefore according to thy wisdome and let not his hoar head go down to the grave in peace As if he should have said be sure to cut him off and let the bloud of Abner and Amasa be returned into his own bosome for the time and occasion of doing this that must be left to thine own wisdome wherein do as thou feest cause a man he is of a turbulent spirit and will soon some way or other give the occasion enough to take away his life and therefore observe him wisely and take the occasion as it shall be offered to thee onely be sure it be done some time or other let not his hoar head go down to the grave in peace where also he mentions his hoar head to intimate that he would not have him spared for his old age lest Solomon should think alas he hath not long to live by the ordinary course of nature let him alone and within a while he will die of himself and then the world will be rid of him to prevent this David expresseth his charge thus that his hoar head must not go down to the grave in peace but why did not David cut off Joab himself but put it now upon his sonne Solomon I answer first because Joab had alwayes been faithfull to David whereas he had already shown his ill will to Solomon by siding with Adonijah against him and therefore it was now more dangerous to let him live secondly David could never so well do it as now Solomon might in his younger years Joab had more power and esteem amongst the souldiery of the kingdome whose generall he was then he had now in his old age especially since he had lost his credit so much amongst them by conspiring with Adonijah against his bedrid father and besides David being continually encumbred with warres was thereby constrained to comply with Joab in regard of his great authoritie and power amongst the souldiers which Solomon in regard of the peaceablenesse of his reigne of which God had assured David would have no need to do and therefore though David durst not proceed against him the sonnes of Zeruiah saith he be too hard for me 2 Sam. 3.39 yet Solomon might safely enough doe it and thirdly though David failed in sparing Ioab yet now at his death he repented him of it and so enjoyned his sonne to do that which he had neglected to do Vers 7. For so they came to me when I fled because of Absalom thy Brother This word so hath reference to that he said before let them be of those that eat at thy table it is as if he had said they shewed me the very same kindnesse which I desire thou shouldest shew to them they brought for me and my followers when I was in distresse and therefore it is no lesse then just that thou shouldest alwayes bid them welcome to thy table Vers 8. Thou hast with thee Shimei the sonne of Gera a Benjamite of Bahurim which cursed me with a grievous curse c. David calls the reviling and the reprochfull speeches of Shimei against him a grievous curse first because he called him a bloudie man and did in effect say that he had been the cause of the death of Saul and all his sonnes and to him that knew what a grievous sinne bloudshed was and that was deeply at that time wounded for shedding the bloud of Uriah and others though he were innocent in regard of that he charged him with concerning Saul and his sonnes it must needs be very greivous to have such an aspersion cast upon him secondly because he called him a man of Belial an ungracious wretch that had no fear of God in him and to a man of so tender a conscience as David was how bitter must this needs be and thirdly because he upbraided him with the rebellion of his sonne Absalom as the just curse and vengeance of God upon him for the wrong he had done to Saul his father-in-law then which nothing could possibly wound his heart more deeply 2. Sam. 16.7 8. Come out come out then bloudy man thou man of Belial the Lord hath returned upon thee all the bloud of the house of Saul c. Now however afterwards this Shimei came and fauned upon David yet considering how bitterly he had vented his spleen against David in the time of his distresse he was exceeding jealous lest encouraged by
Jehoram his sonne reigned in his stead indeed some Expositours hold that Jehoshaphat was designed and made king by his father Asa ten yeares or thereabouts before his father dyed and that of this it must be understood which is said here that he was thirty and five yeares old when he began to reigne namely when he was designed king in his fathers life time and consequently that he was five and fourty years old when he began to reigne alone by himself and this I conceive to be most probable nor can I well see how we can reconcile that seeming contradiction betwixt the words of the sacred Scripture in 2 Kings 8.26 and 2 Chron. 22.2 unlesse this be taken for granted Besides sure we are that Jehoshaphat himself did thus namely that he made his sonne Jehoram king in his life time to wit about the seventeenth yeare of his reigne happely when he went with Ahab to Ramoth Gilead as may be gathered from the 2. Kings 1.17 and that having reassumed the government to himself at his return home afterwards about the twenty first or twenty second of his reigne he again put the government into his sonne Jehorams hands some two years before he dyed Vers 43. Neverthelesse the high places were not taken away In 2 Chron. 17.6 it is said that he did take away the high places But the like objection concerning Asa is answered before Chap. 15.14 Vers 45. Now the rest of the acts of Jehoshaphat c. Many of these are also recorded in the Scripture-Chronicles as first how in the third yeare of his reigne he sent teachers into all the places of his land where they wanted instruction 2 Chron. 17.7 secondly how he recovered the tribute due unto him by the Arabians and Philistines from the one he had silver from the other he had sheep and goates to the number of fifteen thousand and foure hundred 2 Chron. 17.10 11. thirdly how he joyned himself in affinity with Ahab giving his sonne Joram in marriage to Athaliah Ahabs daughter 2 Chron. 18.1 fourthly how being reproved by Jehu the prophet at his return from Ramoth Gilead for helping Ahab he again visited his kingdomes and reformed what he found out of order both in matters of religion and justice 2 Chron. 19.1 11. and fifthly how the Aramites or Damascens with the Moabites Ammonites and Idumeans invading the land of Israel with a mighty army Jehoshaphat proclaimed a fast and sought the Lord whereupon the prophet Jehaziel foretold the victory which should be obtained without any bloudshed on his part which accordingly came to passe for the next day these nations disagreeing for some causes amongst themselves those of Ammon and Moab set upon the Idumeans and brake them utterly which done they also slew each other in which broil Jehoshaphat arriving took the spoil of them all without any losse on his part 2 Chron. 20.1 30. Vers 47 There was then no king in Edom a deputy was king To wit they had a deputy seâ— over them by the kings of Judah and so it had been ever since the dayes of David 2 Sam. 8.14 and this is here inserted either to intimate that this it was that gave him the advantage of building a fleet at Ezion-Geber which was in Edoms territories of which in the following verse or else to note how to this time God continued this nation in subjection to the kings of Judah though presently after in the dayes of his wicked sonne they rebelled against him indeed we reade that some of the Idumeans were in the field with the Moabites and Ammonites against Jehoshaphat 2. Chron. 20.10 22 23. but first these might be some voluntary mercenaries not sent out by the state secondly even these it seems were not so firm as was expected against Judah in that expedition and therefore were slain by them of Moab and Ammon 2. Chron. 20.23 The children of Ammon and Moab stood up against the inhabitants of mount Seir utterly to slay and destroy them and thirdly most clear it is that the Idumeans did not declare themselves and openly revolt from the crown of Judah and make themselves a king till the dayes of Jehoram 2. Chron. 21.8 In his dayes the Edomites revolted from under the dominion of Judah and made themselves a king Vers 48. Jehoshaphat made ships of Tharshish to go to Ophir for gold c. Or ships to go to Tharshish or Tarshish 2. Chron. 20.36 Concerning which see the note 1. Kings 10.22 Here it is said in the following verse that Ahaziah desired to joyn with Jehoshaphat in that voyage and that he would not consent thereto but in the 2. Chron. 20.36 37. it is said that he did joyn with Ahaziah in this work and that hereupon the Prophet Eliezer came to him and reproved him and foretold that his ships should be broken which accordingly came to passe in the very port of Ezion-geber it seems therefore that at first when Ahaziah desired this Jehoshaphat would not but at last overcome with the king of Israels importunitie he yielded or else that when a second time Ahaziah desired again to joyn with Jehoshaphat in a navy Jehoshaphat did then deny him as it is here said vers 49. as having had sufficient warning by the losse of his former ships Vers 51. Ahaziah the sonne of Ahab began to reigne over Israel in Samaria the seventeenth yeare of Jehoshaphat king of Judah c. But may some say if Jehoshaphat began to reigne in the fourth yeare of Ahab as is noted above vers 4. then the seventeenth of Jehoshaphat must needs be but the twentieth or the one and twentieth of Ahab now since Ahab reigned two and twenty years how is it said here that Ahaziah the son of Ahab began to reigne in the seventeenth yeare of Jehoshaphat I answer doubtlesse Ahaziah was made king by his father Ahab about a yeare or two before Ahab died and then reigned two years after his fathers death so that he began to reigne to wit his father yet living In the seventeenth yeare of Jehoshaphat and after his fathers death he reigned also two years complete ANNOTATIONS Upon the second book of the KINGS Commonly called The fourth book of the KINGS CHAP. I. THen Moab rebelled against Israel after the death of Ahab By David the Moabites were subdued and made tributaries to the Israelites 2. Sam. 8.2 but when that great breach was made in the kingdome of Israel ten of the tribes revolting from the house of David and making Jeroboam king the Moabites it seems revolted also from the house of David and rather chose to give themselves for vassalls to the kings of Israel upon whose kingdome their land bordered and so they continued unto the dayes of Ahab and now upon some advantage espied to wit the late overthrow of the Israelites by the Syrians and the death of Ahab or perhaps the feeble spirit and weak condition of Ahaziah because of his fall Mesha the present king of Moab rebelled
blessed Martyr at his death the Lord look upon it and require it before that yeare was expired the Syrians invaded the land again and executed the judgements of God with great severitie for though the Syrians it seems came rather to pillage then to perform any great action for they came with a small company of men and Jehoash went out against them with a very great army yet by the providence of God this small band of Syrian rovers overthrew that great host of Judah wherewith being encouraged they went up against Jerusalem and destroyed all the Princes of the people who had drawn away their king from the worship of the true God and sent all the spoil of them to the king of Damascus and as for Jehoash they left him in sore diseases perhaps by tortures they had put him to which advantage two of his servants apprehending they made a conspiracie against him and slew him in his bed when he had reigned fourty years vers 1. to wit two and twenty years with Jehu and the rest with his sonne Jehoahaz and his grandchild Jehoash which is largely related 2. Chron. 24.18 25. Vers 21. For Jozachar the sonne of Shimeath and Jehozabad the sonne of Shomer his servants smote him and he died This Jozachar was also called Zabad 2. Chron. 24.26 where also it is expressed that Shimeah was an Ammonitesse and that Shomer there called Shimrith was a Moabitesse And these are they that conspired against him Zabad the sonne of Shimeath an Ammonitesse and Jehozabad the sonne of Shimrith a Moabitesse And they buried him with his fathers in the citie of David But not in the sepulchres of the kings 2 Chron. 24.25 CHAP. XIII Vers 1. JEhoahaz the sonne of Jehu began to reigne over Israel in Samaria and reigned seventeen years Yet two years before his death he made his sonne Joash king see vers 10 22. Vers 3. And he delivered them into the hands of Hazael king of Syria and into the hands of Ben-hadad the sonne of Hazael all their dayes That is all the time of the reigne both of Jehu the father and Jehoahaz his sonne Vers 4 And Jehoahaz besought the Lord. Namely when he was brought so low by the Syrians that he had not left him above fifty horsmen and ten chariots and ten thousand footmen as is afterward expressed vers 7. Vers 5. And the Lord gave Israel a saviour c. To wit Joash the sonne of Jehoahaz who afterward prevailed mightily against the Syrians and after that also Jeroboam his sonne chap. 14.27 so that afterward the children of Israel dwelt in their tents as beforetime that is they dwelt in their houses quietly and peaceably see the note 1 Kings 12.16 Vers 7. The king of Syria had destroyed them and had made them like the dust by threshing That is he had broken them to pieces and scattered them as corn may be with too much threshing so that scarse any where was there an army together and they were become a people of no power and no esteem Vers 8. Now the rest of the acts of Jehoahaz and all that he did and his might c That is with what courage and valour he resisted the Syrians though they still prevailed against him which is the rather noted to make it manifest that the calamities that befell the Israelites in his time were of Gods just judgement because of their sinnes rather then from any want of courage and might in their king Vers 9. And Jehoahaz slept with his fathers Having reigned seventeen years vers 1. all which time Jehoash the sonne of Ahaziah reigned in Judah Vers 10. In the thirty and seventh yeare of Joash king of Judah began Jehoash the sonne of Jehoahaz to reigne c. Jehoahaz the father of Joash began his reigne in the three and twentieth yeare of Joash king of Judah and reigned seventeen years vers 1. which must needs be till the nine and thirtieth yeare of Joash king of Judah complete and how then did his sonne begin his reigne in the thirty seventh yeare of Joash king of Judah as is here said I answer that Joash was made king his father yet living and reigned three years together with his father but reigned not alone till the last that is the fourtieth yeare of Joash king of Judah and hence it is also that Amaziah the sonne of Joash king of Judah is said to have begun his reigne in the second yeare of Joash sonne of Jehoahaz king of Israel chap. 14.1 either therefore because Jehoahaz being wearied and broken with long adversity desired to discharge himself in part of those heavie cares that lay upon him or because Elisha had perhaps foretold the victories of this his sonne of which we reade vers 14.15 c. two years before his death he made his sonne king Vers 12. And the rest of the acts of Joash and all that he did c. As namely the three great victories which he obtained against the Syrians of which Elisha foretold him vers 17 18 19. and his rescuing many cities of Israel from the Syrians vers 25. and how he prevailed against Amaziah king of Judah which is related in the following chapter Vers 13. And Joash slept with his fathers Having reigned sixteen years vers 10. to wit after his fathers death besides the three years that he reigned with his father the first yeare of his sole government Joash the sonne of Ahaziah reigned in Judah and Amaziah his sonne the other fifteen years Vers 14. Now Elisha was fallen sick of the sicknesse whereof he dyed To wit about five and fifty years at least as is generally thought after Elijah was taken up into heaven in which time Jehoshaphat Jehoram Ahaziah Athaliah and Jehoash swayed the scepter of Judah and Jehoram the sonne of Ahab Jehu Jehoahaz his sonne and Joash the sonne of Jehoahaz did successively sit in the throne of Israel yet some Expositours hold that Joash his visiting this sick prophet related in the following words was whilest his father Jehoahaz was yet living to wit that when his father had sought unto the Lord as is said before vers 4. then this his sonne Joash came both to visit the sick prophet and to enquire concerning those sad calamities that had befallen the kingdome of Israel and so when he saw him in so weak a condition wept over his face and said O my father my father the chariot of Israel and the horsemen thereof with the same words wherewith Elisha had bewailed the losse of Elijah chap. 2.12 concerning which see the note there Nor is it strange that this wicked king that would not be guided by the doctrine of Elisha should yet thus passionately bewail the sicknesse of the prophet if we consider in what a distressed condition his kingdome was at present and how great things God had done for his predecessours the kings of Israel by Elishaes means Vers 16. And Elisha put his hands upon the kings hands The
the kingdome of the ten tribes as well as those of Judah and Benjamin the advice which he took with his counsel 2. Chron. 25.17 Then Amaziah king of Judah took counsel and advise and sent to Joash the sonne of Jehoahaz the sonne of Jehu saying Come let us see one another in the face seems to imply that they debated amongst them these just grounds which he had to make warre against the king of Israel and most likely it is that these things were objected by him in this challenge that he sent but because he sent this message in an insolent manner as one that did rather desire to decide the businesse by the sword then to have it otherwise composed and to try the strength and courage of the king of Israel in a pitched battel therefore is this onely expressed that he challenged him to meet him in the field and give him battel face to face for that is the meaning of these words Come let us look one another in the face Vers 9. The thistle that was in Lebanon sent to the cedar that was in Lebanon c. Thus Joash answered Amaziah by a parable and the drift of it was to put Amaziah in mind how vain a thing it was for them that are comparatively weak and of little strength easily overborn and troden down to entertain proud and aspiring thoughts concerning themselves as if they were above the reach of danger and he makes the thistles pride in this parable to be the desiring of the cedars daughter for his sonnes wife therein to couch secretly an argument from the lesse to the greater if it were too much for the thistle to offer affinitie with the cedar much more then to make warre against the cedar which he would have Amaziah know was just his case because he looked upon Amaziah as a poore weak and contemptible king in comparison of himself though proud and quarrelsome he compares him to a thistle the basest of all shrubs though full of prickles and himself who had ten of the tribes of Israel under his command whereas the other had but two to a cedar the most noble of all trees onely he compares Amaziah to a thistle in Lebanon as well as himself to a cedar in Lebanon because Amaziah was a king as well as he again from the foolish pride in the thistle in sending such a message he implies how farre greater the pride and folly of Amaziah was in sending such a challenge to him and last of all by shewing what became of the thistle There passed by a wild beast that was in Lebanon and trode down the thistle he gives Amaziah to understand what his end would be if he persevered in his resolution to make warre against him to wit that his forces would easily crush and ruine him and indeed the miseries that would befall him are well compared to the treading down of a wild beast because warre bellum quasi bellua doth usually destroy and tread down all before it and souldiers as men void of all reason and carried on merely with fury and brutish passions are wont without all consideration in a rude and brutish manner to beat and trample down all where they come and therefore is the time of warre called a day of trouble and treading down Isa 22.5 Vers 11. But Amaziah would not heare To wit because God would have him punished for his idolatry whereunto he was then newly fallen upon his victory against the Edomites 2. Chron. 25.20 But Amaziah would not heare for it came of God that he might deliver them into the hand of their enemies because they sought after the Gods of Edom. Therefore Jehoash king of Israel went up c. That is he stay not till the enemie brake in and spoiled his countrey but entred the kingdome of Judah and so encountred with him in Beth-shemesh which belonged to Judah which is added because there was another Beth-shemesh in the tribe of Naphtali Josh 19.38 Vers 13. And Jehoash king of Israel took Amaziah c. And thus in this Amaziah the sonne of Joash God did yet further revenge the death of Zachariah the sonne of Jehoiada who was most inhumanely and ungratefully murthered in his fathers dayes according to that which he said at his death the Lord look upon it and require it and withall Amaziah himself was severely punished for his Apostacy to idolatry upon his victory over the Edomites And brake down the wall of Jerusalem from the gate of Ephraim unto the corner gate foure hundred cubits Some conceive that this part of the wall was broken down that the inhabitants might be rendred hereby the more fearfull to attempt any thing against the kingdome of Israel the strength of the citie being so farre impaired but such a breach that might be so easily made up again could be no great curb to them others say that it was done at Joash his command that at that breach he might enter the citie in his chariot carrying the king before him as in triumph but why should foure hundred cubits of the wall be beaten down that he might enter with his chariot more probable therefore it is that the citie at first standing out against him he battered down that part of the wall by the north gate which was towards Ephraim and therefore called the gate of Ephraim and so took the citie by force Vers 14. And he took all the gold and silver c. and hostages and returned to Samaria These hostages he took for assurance of their performing the conditions he had imposed upon them but having Jerusalem in possession and their king his prisoner why did he not seize upon the kingdome and joyn the twelve tribes again under his government I answer that which lately had befallen Athaliah shewed plainly how constantly affected the people stood to the house of David neither could he tell what forces the people abroad in the countrey might presently raise against him no marvell therefore though he chose rather to go away with a certain spoil then to hazard all by aiming at the crown of Judah upon such weak and uncertain terms Vers 16. And Jehoash slept with his fathers See the note chap. 13.13 It seems he out-lived not long that sacrilegious act of his in robbing the Temple of Jerusalem Vers 17. And Amaziah the sonne of Joash king of Judah lived after the death of Jehoash sonne of Jehoahaz king of Israel fifteen years To wit un-unto the fifteenth yeare of Jeroboam the sonne of Joash king of Israel See the note verse 2. Vers 19. Now they made a conspiracy against him in Jerusalem c. Ascribing all the miseries that had befallen their citie and kingdome to him who had provoked the king of Israel to invade their land whereupon Jerusalem was taken and pillaged c. they were enraged against him and so conspired together to take away his life which though he discovered and fled to Lachish yet they pursued him thither and there
severall courses for the severall services of the Temple and so by their turnes they attended in their severall places the work of Gods house Vers 23. So they and their children had the over sight of the gates of the house of the Lord namely the house of the Tabernacle by wards Some at one gate and some at an other Vers 25. And their brethren which were in their villages were to come after seven dayes from time to time with them That is the brethren of the foure chief porters mentioned vers 17. served by turns and every week one company went out and another company came in Vers 31. And Mattithiah one of the Levites who was the first born of Shallum the Korahite had the set office over the things that were made in the pans That is to look to the provision of flowre and such things as were kept in the treasuries and store-chambers requisite for these uses and to deliver them at times convenient to the priests by whom they were made ready and offered to the Lord. Vers 33. And these are the singers chief of the fathers of the Levites who remaining in the chambers were free That is the Levites they were also the singers in the Temple who were freed from all other imployments because they were continually imployed in that work Vers 35. And in Gibeon dwelt the father of Gibeon c. The stock of Saul is here again repeated to make way to the story of the kings which is begun with the death of Saul in the following chapter Vers 37. And Gedor and Ahio and Zechariah Called Zacher chap. 8.31 Vers 39. And Ner begat Kish and Kish begat Saul c. See the note chap. 8.33 CHAP. X. Vers 2. ANd the Philistines slew Jonathan c. See the note 1. Sam. 31.2 in which chapter many other passages of this chapter are explained Vers 6. So Saul died and his three sonnes and all his house died together That is all his servants and attendants that accompanied him in this warre 1. Sam. 31. 6. Vers 10. And they put his armour in the house of their gods c. That is in the house of Ashtaroth See 1. Sam. 31.10 Vers 12. And buried their bones under the oak c. Having first burnt their bodies See 1. Sam. 31.12 13. Vers 13. So Saul died for his transgression which he committed against the Lord even against the word of the Lord c. To wit both in not staying Samuels coming as he was appointed seven dayes when he warred against the Philistines and also in sparing Agag and the best of the spoil contrary to the Lords command in his warre against Amalek Vers 14. And enquired not of the Lord. See 1. Sam. 28.6 CHAP. XI Vers 1. THen all Israel gathered themselves to David unto Hebron c. To wit Ishbosheth being slain when David had already reigned seven years in Hebron for betwixt the death of Saul and this anointing of David by all the tribes of Israel many things are recorded in the foure first chapters of the second of Samuel which are here omitted now what needs explanation in these three first verses see in the notes upon 2. Sam. 5 1 2 3. Vers 4. And David and all Israel went to Jerusalem c. To wit to take the strong hold of Zion a part of Jerusalem which was still in the Jebusites possession see 2. Sam. 5.6 Vers 5. And the inhabitants of Jebus said to David Thou shalt not come hither Adding withall by way of derision except thou take away the blind and the lame of which see 2. Sam. 5.6 Vers 6. So Joab the sonne of Zeruiah went first up and was chief Joab was before one of Davids chief captains 2. Sam. 3.22 23. but not the Generall over all his forces or if he were it was not over all the forces of Israel but onely over the forces of Judah for till now the other tribes had not taken them for their king that honour was now conferred upon him for this service of his in taking the fort of Zion Vers 8. And he built the city round about even from Millo round about c. See 2. Sam. 5.9 Vers 10. These also are the chief of the mighty men whom David had c See 2. Sam. 23.8 Vers 11. Jashobeam an Hachmonite the chief of the captains he lift up his spear against three hundred c. Called also Adino the Eznite and the Tachmonite 2. Sam. 23.8 9. Vers 12. And after him was Eleazar the sonne of Dodo the Ahohite who was one of the three mighties c. The second of the first three see 2. Sam. 23.9 the third was Shammah 2. Sam. 23.11 whose name is not here expressed concerning whom and the brave exploit here mentioned of this Eleazar and Shammah see 2. Sam. 23.11 Eleazar when he had done slaying them was not able to take his hand from his sword Vers 15. Now three of the thirty captains went down to the rock to David c. See 2 Sam. 23.13 Vers 17. And David longed and said Oh that one would give me drink of the water of the well of Beth-lehem c. See the notes concerning this passage 2. Sâ—â— 23.15 16. Vees 19. These things did these three mightiest That is Davids three chief worthies yet some conceive that it is meant of the second three whereof Abishai was the chief 1. Because the words immediately following vers 20. And Abishai the brother of Joab he was chief of the three c. seem to have respect to that which went before 2. Because this is onely expressed thus 2. Sam. 13.17 These things did these three mighty men whence they inferre that they are here called the mightiest onely with respect to the thirty of whom or in regard of whom they were the mightiest not that they were the three chief of his worthies but the first exposition I conceive most probable see 2. Sam. 23.13 Vers 20. And Abishai the brother of Joab he was cheif of the three See 2. Sam. 23.18 Vers 22. Benaiah the sonne of Jehoiada the sonne of a valiant man of Kabzeel c. See 2. Sam. 23.20 Also he went down and slew a lion in a pit in a snowie day This may be added to intimate how the lion came to be shut up in a pit to wit the pits mouth being covered with snow as he was going over it he fell into it Vers 24. These things did Benaiah the sonne of Jehoiada and had the name among the three mightie See 2. Sam. 23.22 Vers 27. Shammoth the Harorite 2. Sam. 23.25 he is called Shammah the Harodite So also are many other of the following names much different from those in Samuel as may be observed by comparing both places together Vers 34. The sonnes of Hashem the Gizonite Jonathan the sonne of Shage the Hararite And Shammah the other sonne of Hashem or Jashen as is expressed 2. Sam. 23.32 33. though here omitted Vers 41. Uriah the Hittite Zabad the
Hebrew word which is here translated for ever there is no more intended in many places then a continuance for a long time as here happely that so long as the kingdome of Judah should continue one of Solomons posterity should sit in the throne Secondly that this promise might be conditionall to wit that if his posterity should keep covenant with God then they should for ever sit in the throne of David And thirdly that the promise might be made good in the eternity of Christs kingdome in that Christ was that king of whom Solomon was a type though he was not lineally descended out of the loines of Solomon Vers 12. Onely the Lord give thee wisdome and understanding and give thee charge concerning Israel c. That is and the Lord instruct thee and direct thee how thou oughtest to govern his people Israel and in remembrance of this we see Solomon begged wisdome of God 1. Kings 3.9 Vers 14. Now behold in my trouble I have prepared for the house of the Lord c. That is I have prepared materials for the building of the house that when thou comest to the crown thou mayest the more readily set upon the work not according unto my desire nor according to that which the transcendent Majestie of God might require but according as I was able by reason of my continuall troubles Vers 18. And the land is subdued before the Lord and before his people c. The Lord is here joyned with Israel as the king with his people and that the rather because by the subduing of the land the people enjoyed their possessions and dwellings and the Lord his worship and service CHAP. XXIII Vers 1. SO when David was old and full of dayes he made Solomon his sonne king over Israel That is he declared his mind to his people and princes that after his death his will was that Solomon should be king and that because the Lord had so appointed as is more fully expressed chap. 28 1 6. where also it is evident that this was done before David was bedrid vers 2. Then David the king stood up upon his feet and said Hear me my brethren c. and consequently that Adonijahs attempt 1. Kings 1.5 was against the expresse command of David emboldened therein onely by Davids weaknesse and the encouragement of such princes of his faction as misliked Davids preferring Solomon before his elder sonnes and therefore we see that David caused Solomon to be actually anointed king 1. Kings 1.33.34 Vers 2. And he gathered together all the princes of Israel with the priests and the Levites To wit to make known unto them that Solomon by the Lords expresse appointment was to succeed him in the throne Secondly to perswade the princes to assist Solomon in the building of the Temple Thirdly to establish a settled order for the attendance and service of the priests and Levites in the Temple for the number of the Levites being exceedingly encreased and they being then to serve not in severall places as before some at the Tabernacle in Gibeon some before the ark in Davids tent chap. 16.37 c. but altogether in the Temple as the Lord was pleased to appoint an order for their service to prevent confusion so it was requisite the princes and people should be enformed of Gods will herein and that David did nothing herein without direction from the Lord chap. 28.11 12 13 19. Vers 3. Now the Levites were numbred from the age of thirty years and upward c. Davids numbring of the Levites from the age of thirty years was according to the directions that God gave to Moses when they were first numbred onely then they numbred not any above fifty years Numb 4.2 3. Take the summe of the sonnes of Kohath c. from thirty years old and upward even untill fifty years old but now it seems they numbred all from thirty years and upward not staying at those that were above fifty years and that because they were not now to carry the holy things as they did in Moses time and therefore even those above fifty years though weakened with age might serve in the Temple as well as those that were younger and for the same cause also it seems when he had distributed the thirty eight thousand that were numbred from thirty years old and upward to their severall imployments to wit foure and twenty thousand for the ordinary service of the Temple and six thousand for officers and Judges vers 4. foure thousand for porters and foure thousand for the quire vers 5. afterward he gave order that all their posterity from twenty years old and upward should in each rank be taken in vers 24. First because they were not any longer to carry the tabernacle and the vessels thereof and therefore such strength of body was not now necessarily requisite as before as is expressed vers 24 25. And secondly because now when they were to serve onely in their courses the service of the Temple would imploy them all even those from twenty years being taken in Vers 4. And six thousand were officers and Judges And these were dispersed in severall places of the land to judge of causes that were brought before them for having no other civill and judiciall lawes but those of Moses the Levites were alwayes joyned with the other elders of the people in this work and happely to train up the young Levites and other officers belonging thereto of which see what is further added in note chap. 26.29 Vers 5. Moreover foure thousand were porters So many were at this time set a part by David to this imployment yet of these it seems there were found at their return from Babylon onely two hundred and twelve chap. 9.22 And foure thousand praised the Lord with the instruments c. Whereof two hundred eighty eight were eminent men for cunning and happely teachers of the rest see the note chap. 25.7 Vers 6. And David divided them into courses c. To wit into twenty foure courses as were also the priests according to the command of the Lord by Gad and Nathan the prophets 2. Chron. 29.25 And he set Levites in the house of the Lord c. according to the commandment of David and of Gad the kings seer and Nathan the prophet for so was the commandment of the Lord. Vers 8. The sonnes of Laadan the chief was Jehiel c. That is the chief of the posterity of Laadan heads of families at this time when David divided them to their severall imployments and their severall courses were Jehiel and Zetham and Joel and so this word sonnes must be understood hereafter in this chapter Vers 9. The sonnes of Shimei Shelomith c. This is not Shimei the sonne of Gershon vers 7. for his posterity are spoken of afterward in the following verse but another that was it seems the head of a family amongst the sonnes of Laadan perhaps one of those mentioned also in the foregoing
may compute what the Princes gave vers 7. Vers 11. Thine O Lord is the greatnesse and the power and the glory c. That is thou art great and powerfull and glorious c. And all greatnesse and power and glory that is conferred upon any man comes from thee and therefore ought to be imployed to thy service at thy command Vers 15. For we are strangers before thee and sojourners as were all our fathers c. As if he should have said even the land wherein we live it is but lent to us for a time and but a short time do we continue in it being all as a shadow that passeth suddenly away and continueth not so that the very land being thine and we but as wayfaring men that onely make use of it for a while consequently all that we enjoy is thine and not ours and of thine own have we given thee But besides the drift of this clause may be also to shew another motive that made them willing to give so freely to the building of the Temple to wit because they by reason of the brevity of their lives could not hope long to enjoy these things and therefore could not but think them better bestowed upon this service of God then kept for themselves Vers 18. Keep this for ever in the imagination of the thoughts of the heart of thy people That is this readinesse to consecrate themselves and all that they have to thy service Vers 21. And they sacrificed sacrifices unto the Lord c. To wit before the ark which which was now in Davids house in the tent which there he had prepared for it and therefore it is said vers 22. that the people did eat and drink before the Lord on that day And sacrifices in abundance for all Israel That is the sacrifices were offered in the name of all the people and in such abundance that all the Israelites present might eat of the peace-offerings that were then offered to the Lord. Vers 22. And they made Solomon the sonne of David king the second time c. This though subjoyned immediatly to that which went before concerning their sacrificing the next day after that David had made known his mind to the people is yet to be understood of the annointing of Solomon after Davids death as is evident first because the making of Zadok the sole high priest instead of Abiathar is here joyned with it and it cannot be denied but that was done after Davids death 1. Kings 2.35 secondly because it followeth in the next verse that Solomon sate on the throne as king instead of his father David thirdly because when David made these things known in a publick assembly of his Princes he was not yet bed-rid chap. 18.1 2. so that Adonijahs attempting to make himself king at which time Solomon was first anointed 1. Kings 1.33 34. was after this And last of all because it followeth vers 24. that the other sonnes of David submitted themselves to Solomon which was not till Adonijahs usurpation was defeated 1. Kings 1.9.49.50 Vers 23. Then Solomon sate on the throne of the Lord. All kingdomes and thrones are the Lords because all kings are the Lords vice-gerents and have their power from him but the throne of the kingdome of Israel is upon more peculiar grounds called the throne of the Lord to wit first because the disposing of this throne the Lord wholly challenged to himself Deut. 17.15 Thou shalt in any wise set him king over thee whom the Lord thy God shall choose and secondly because the kings of Judah were figures of Christ the true anointed to whom the throne of David was promised that is that he should be king of the Israel of God for ever Luke 1.33 And he shall reigne over the house of Jacob for ever c. Vers 28. And he died in a good old age To wit when he was seventy years old for David was thirty years old when he began to reigne and he reigned fourty years 2. Sam. 5.4 Vers 29. Now the acts of David the king first and last Behold they are written in the book of Samuel the Seer and in the book of Nathan c. Some understand this thus that the acts of David were related in the history or books of Samuel which are written by Nathan the prophet and Gad the Seer ANNOTATIONS Upon the second book of the CHRONICLES CHAP. I. Vers 3. SO Solomon and all the congregation with him went to the high place that was at Gibeon c. To wit because being now settled in his kingdome maugre the opposition of those that favoured not his cause he desired now in a solemne manner to praise God for his mercies and to seek unto the Lord for wisdome that he might be the better able to govern the people committed to his charge Vers 5. The brazen altar that Bezaleel the sonne of Uri the sonne of Hur had made he put before the tabernacle of the Lord. That is Moses of whom mention was before made vers 3. Vers 7. In that night did God appear unto Solomon To wit in that night after they had made an end of sacrificing those thousand burnt offerings mentioned in the former verse for it is not likely they offered a thousand burnt offerings in one day upon one altar and that in a dream as is expressed 1. Kings 3.6 where see also what is to be noted either in Solomons prayer or Gods answer to him Vers 14. And he had a thousand and foure hundred chariots c. See 1. Kings 10.26 and 1. Kings 4.26 Vers 16. And Solomon had horses brought out of Egypt and linen yarn c. See 1. Kings 10.28 29. CHAP. II. Vers 2. ANd Solomon told out threescore and ten thousand men to bear burdens See 1. Kings 5.15 16. Vers 3. And Solomon sent to Huram the king of Tyre saying As thou didst deal with David my father c. In the 1. Kings 5.3 it is said also that he alledged to Huram that he knew that David could not build an house for the worship of God by reason of his continuall warres whereof himself being eased he was now resolved to undertake the work where also such other passages in this message of Solomon to Huram as need any exposition are already explained Vers 8. For I know that thy servants can skill to cut timber in Lebanon That is excellently better than any of my servants see 1. Kings 5.6 Vers 10. I will give to thy servants the hewers that cut timber twenty thousand measures of beaten wheat c. Or if this did not like him whatsoever hire himself did appoint 1. Kings 5.6 Vers 12. Huram said moreover Blessed be the Lord God of Israel c. See 1. Kings 5.7 Vers 13. And now I have sent a cunning man c. His name was Huram chap. 4.16 or Hiram 1. Kings 7.13 concerning which and what is further herein to be noted see the note there Vers 15. The
32. Also we made ordinances for us to charge our selves yearely with the third part of a shekel for the service of the house of our God Vers 7. For the sonnes of Athaliah that wicked woman had broken up the house of God c. To promote the worship of Baalim they robbed the Temple and so there was not in the treasuries of the Temple any competent summe of money whereby the decayes thereof might be repaired Indeed the sonnes of Joram by Athaliah were all slain by the Arabians save onely Ahaziah chap. 21.17 But this might be done before that Vers 8. And at the kings commandment they made a chest The Levites being forbidden by Joash to meddle any more with the collection of the money because of their former neglect 2. Kings 12.7 And set it without the gate of the house of the Lord. To wit by the gate whereby they went out of the great court and on that side the gate where the altar stood 2. Kings 12.9 Vers 14. They brought the rest of the money before the king and Jehoiada whereof were made vessels for the house of the Lord c. See 2. Kings 12.13 Vers 16. And they buried him in the citie of David amongst the kings because he had done good in Israel both towards God and towards his house That is the house and family of David or rather the Temple the house of God Vers 17. Now after the death of Jehoiada came the princes of Judah and made obeysance to the king c. In the most fawning and flattering manner they presented themselves before him and withall petitioned him that every one might worship God as they pleased themselves namely in the high places after the manner of their fathers to wit because it was burthensome to go up from all places to the Temple or because every one desired to have his own proper place of devotion Now this request is implyed though not expressed in the following words then the king hearkned to them and they left the house of the Lord God of their fathers Vers 18. And wrath came upon Judah and Jerusalem for this their trespasse For Hazael king of Syria as it is related 2. Kings 12.17 invaded the land and having taken Gath addressed himself to Jerusalem having sufficient pretence for what he did if his ambition cared for pretence because the kings of Judah had formerly assisted the Israelites against the Syrians at Ramoth Gilead and so formidable to Joash was this approch of Hazael towards Jerusalem that he took all the hallowed things and all the gold that was found in the treasures of the Temple and in his own house and with that present purchased his peace Some conceive that this invasion of Hazael mentioned in the Kings is the same with that inrode of the Syrians spoken of vers 23. of this chapter but that cannot be for this was before the slaying of Zachariah vers 20. that after it vers 23. in this the matter was compounded without a battel in that a battel was fought to Joash his great losse vers 24. in this Hazael was present 2. Kings 12.11 in that the Syrians sent the spoil they took to their king at Damascus vers 23. And last of all in this the Syrians had great forces else Joash would not have been afraid of them in that they came with a small band of men vers 24. Vers 20. And the spirit of God came upon Zechariah the sonne of Jehoiada the priest c. It is a great question amongst Expositours whether this were that Zechariah of whom our Saviour spake Matth. 23.35 From the bloud of righteous Abel unto the bloud of Zacharias sonne of Barachias whom ye slew c. Most conceive it is and that because this Zechariah was slain by the Jews and that as is expressed in the following verse in the court of the house Lord nor do we reade in Scripture of any other Zechariah that was so slain for though this was the sonne of Jehoiada and that Zachariah of whom Christ speaks is expressely called there the sonne of Barachias yet to this it may be answered that Jehoiada was so called Barachias or that he is called Barachias which signifies the blessed of the Lord because he was in his time such a blessed instrument of so much good to the people of God and it may well be the drift of Christs words to shew that the bloud of all that were long ago slain should be charged upon that generation and so in that regard this Zechariah is joyned there with Abel But now others hold that it is not this Zechariah of whom our Saviour speaks there but that Zachariah which is last but one of the small Prophets that was raised up of God to encourage the people that were come back from Babylon to rebuild the Temple And indeed first because that Zachariah is expressely called the sonne of Barachiah Zach. 1.1 as it were purposely to distinguish him from this Zechariah the sonne of Jehoiada And secondly because the words of our Saviour seem rather to imply that all the bloud of Gods righteous servants slain in former times from the first to the last should be charged upon them and so Abel is mentioned as the first and Zachariah as the last I cannot see but that very probably it may be understood of that Zachariah and that he after the reedifying of the Temple flying to the altar for Sanctuary when the Jews were for some cause enraged against him was there slain as our Saviour saith between the Temple and the altar Vers 25. For they left him in great diseases To wit by reason of wounds received in the fight or some exquisite tortures which happely the Syrians had put him to His own servants conspired against him for the bloud of the sonnes of Jehoiada the priest c. Hereby it may appear that having slain Zechariah they slew also his brethren the sonnes of Jehoiada perhaps lest they should avenge his death yet some conceive that the plurall number is put for the singular sonnes for sonne as it is also in many other places CHAP. XXV Vers 1. AMaziah was twenty and five years old when he began to reigne c. To wit in the second yeare of Joash king of Israel See the notes for this chapter 2. Kings 14.1 c. Vers 13. But the souldiers of the army which Amaziah sent back that they should not go with him to battel fell upon the cities of Judah from Samaria even unto Beth-horon Beth-horon was one of the cities of Ephraim Josh 15.3 but because some of the Israelites cities had been taken by the kings of Judah in the warres betwixt those two kingdomes therefore it is here said that in their return from Samaria they fell upon the cities of Judah from Samaria to Beth-horon Vers 23. And Joash the king of Israel took Amaziah king of Judah the sonne of Joash the sonne of Jehoahaz c. That is the sonne of Ahaziah
for the service he was to undertake and withall did secretly but mightily work upon his spirit in moving him to undertake that service for which he had fitted him Vers 11. And the land had rest fourty years That is unto the expiration of fourty years to wit from the death of Joshua It is a great question amongst Expositours whether the years wherein the Israelites are said in this book to have been in bondage under those nations that prevailed over them and the years wherein the Judges are here said to have judged Israel and wherein the land is said to have been in rest are to be accounted as severall distinct years or no and so it is in this particular place some holding that the land had rest fourty years under Othniels government after those eight years wherein the king of Mesopotamia had tyrannized over them and others holding that both the eight years of the bondage of Israel under Cushan-rishathaim and the foregoing years wherein the Israelites lived without a Judge under the joynt-government of their Elders and had not yet by their sinnes brought themselves into bondage are to be all comprehended under the fourty years here mentioned and indeed these last I conceive are in the right unquestionably as may be thus made evident It is expressely said that from the Israelites going out of Egypt to the building of the Temple in the fourth yeare of Solomons reigne there were but four hundred and eighty years 1. Kings 6.1 And it came to passe in the foure hundred and fourscore yeare after the children of Israel were come out of the land of Egypt in the fourth yeare of Solomons reigne c. that he began to build the house of the Lord. Now first if to the fourty years of the children of Israels wandring in the wildernesse and the seventeen years of Joshua we adde the severall years of Israels bondage mentioned in this book of Judges and secondly the years wherein the land is said to have rested and thirdly the severall years of the Judges from Abimelech to Eli and fourthly the years of Eli Samuel and David we must say then that there were well nigh six hundred years from the Israelites going out of Egypt to the building of the Temple in the fourth year of Solomons reigne yea though we allow no time of distance between the death of Joshua and the eight years of Cushan-rishathaims tyranny which would be absurd and this cannot stand with that place 1. Kings 6.1 Besides in one place of this book it is plain that the years of the Judges are confounded with those of the enemies oppressing the land namely chap. 15.20 where it is said of Samson that he judged Israel in the dayes of the Philistines twenty years and why therefore may it not be so with the other Judges too I make no question therefore but under the fourty years here mentioned And the land had rest fourty years we must comprehend both the eight years of Israels bondage under the king of Mesopotamia and all the years before that bondage of the Israelites even from the death of Joshua The main objection against this is how the land can be said to have rested fourty years if part of those fourty years it was wasted with war and the people held under a miserable bondage But to this I answer 1. That it is not unusuall in the Scripture to denominate a full number of years from that which is properly true onely of the greater part of that number as we see Gen. 35.26 where after the naming of the twelve sonnes of Jacob this clause is added These are the sonnes of Jacob that were born to him in Padan-Aram and yet Benjamin is mentioned amongst them who was not born in Padan-Aram but in the land of Canaan and so likewise Acts 7.14 where it is said that Joseph sent and called his father and all his kindred threescore and fifteen souls and yet indeed there went but threscore and tenne of them at that time into Egypt Gen. 46.27 and so again Exod. 12.40 where it said that the sojourning of the children of Israel who dwelt in Egypt was foure hundred and thirty years and yet they were not in Egypt above two hundred and fifteen years And 2. that the meaning of these words And the land had rest fourty years may be that the land had rest unto the end of fourty years to wit counting the fourty years from the death of Joshua to the death of Othniel and so indeed Junius translates these words usque ad quadragesimum annune unto the expiration of fourty years for so the like expression we find chap. 14.17 where it is said of Samsons wife that she wept before him the seven dayes while the feast lasted and yet the meaning is onely that she wept to the ending of those seven dayes to wit from the time he refused to tell her the meaning of his riddle Vers 12. And the Lord strengthened Eglon the King of Moab against Israel c. That is he gave him courage and strength to invade Israel and prospered his attempts against them whereas otherwise happely they would have been afraid to meddle with a people that had been so victorious Vers 13. And went and smote Israel and possessed the city of palm-trees That is Jericho Deut. 34.3 Jericho was indeed wholly burnt by the Israelites Josh 6.24 and was not rebuilt till Ahabs dayes 1. Kings 16.43 but the meaning therefore is that this Eglon King of Moab having vanquished the Israelites in battell possessed himself of the land and territory thereabouts where the city Jericho formerly stood and either built some strong fort there or possessed himself of some fort that might he there before and that to the end he might have the command of the foords of Jordan both because there was the passage over towards his own countrey the land of Moab and because by this means he should be the better able to keep the Israelites within Jordan and those without from joyning their forces together against him and hence it was that when Ehud began to raise the countrey against the Moabites after he had slain Eglon their king the first thing they did was to take the foords of Jordan vers 28. They went down after him and took the foords of Jordan towards Moab and suffered not a man to passe over Vers 14. So the children of Israel served Eglon King of Moab eighteen years How long it was after the death of Othniel ere these eighteen years of the Israelites bondage under Eglon began it is not expressed onely this is clear that first the Israelites revolted to idolatry after Othniels death and then the Lord brought Eglon against them for it However observable it is that whereas their first bondage under Cushan-rishathaim king of Mesopotamia continued but eight years ver 8. this next under Eglon continued eighteen years and so the next too after that under Jabin king of Canaan continued twenty years
for it is expressely said in that very place vers 2. that the city out of which the Ark was then fetched was Baal of Judah which was Kirjath-jearim as is before noted Josh 15.9 and the city Gibeah was in the tribe of Benjamin Josh 18.28 Judg. 19.14 The third particular here related is that having carried the Ark into the â—oâ—se of Abinadab in the hill they sanctified Eleazar his sonne to keep the Ark of the Lord that is they chose him to be set apart to this holy imployment even to give continuall attendance upon the Ark that he might keep others from coming near to pollute or defile it and to that end they caused him to fit and prepare himself in all holy manner for this sacred charge under which the washing of his garments with water and such other ceremonies of legall purifying may be comprehended as we see Exod. 19.10 And the Lord said unto Moses Go unto the people and sanctifie them to day and to morrow and let them wash their clothes But may some say when the Israelites had gotten the Ark again out of the land of the Philistines why did they not carry it back to the Tabernacle in Shiloh I answer at first the terrour of the men of Bethshemesh might be the cause that it was presently removed to Kirjath-jearim a city near unto Bethshemesh yet because the Ark stayed there so long it is most probable that either it was at first removed thither or at least afterward continued there not without the consent of Samuel their Judge and the other Elders of Israel yea happely not without expresse direction from the Lord and that because Shiloh was destroyed when the Ark was taken by the Philistines or else rather because the Lord would still shew his indignation against the former wickednesse of that place by not suffering the Ark to be carried thither again Vers 2. And it came to passe while the Ark abode in Kirjath-jearim that the time was long for it was twenty years c. This is not meant of the whole term of the Arks remaining in Kirjath-jearim for between the death of Eli presently after which the Ark was brought to this place and the beginning of Davids reigne when it was first removed thence 2. Sam. 6.2 3. there must needs be fourty years allowed for the government of Saul and Samuel Act. 13.21 all which time the Ark continued in Kirjath-jearim unlesse when it was for a while onely carried forth into the camp in the warre against the Philistines chap. 14.18 And Saul said unto Ahiah Bring hither the Ark of God for the Ark of God was at that time with the children of Israel The meaning therefore of this clause is onely thus that twenty years were expired ere the people by the exhortations of Samuel or by the troubles that God brought upon them could be wonne to that solemne conversion related in the following verses concerning which it is said here in the last clause of this verse that all the house of Israel lamented after the Lord that is they were brought to bethink themselves of their sinnes and began with all humiliation and sorrow to seek the recovery of Gods love and favour and that no doubt because of the heavy oppression of the Philistines for it seems that ever since the taking of the Ark they had kept many of Israels cities in their hands and many wayes tyrannized over them as is evident vers 7. The Lords of the Philistines went up against Israel and when the children of Israel heard it they were afraid of the Philistines And vers 14. The cities which the Philistines had taken from Israel were restored to Israel c. Vers 3 And Samuel spake unto all the house of Israel c. That is to the Elders of Israel resorting to him from all places or to the people as he went about in his circuit Put away the strange gods and Ashtaroth from among you and prepare your hearts unto the Lord and serve him onely That is Content not your selves with the outward act of removing your strange gods but labour to bring your hearts into a fit temper for God purified by faith humbled with the sight and detestation of your sinnes and settled in a full purpose of amendment of life Concerning Ashtaroth see the Note Judges 2.13 Vers 5. And Samuel said Gather all Israel to Mizpeh and I will pray for you unto the Lord. Of Mizpeh see Judges 20.1 Thither the people are at present appointed to gather themselves 1. That they might there in a publick and solemn manner renew their Covenant with God and pray unto him for pardon and favour and 2. That they might there consult about means both for reforming of publick abuses and for making warre against the Philistines Vers 6. And they gathered together to Mizpeh and drew water and poured it out before the Lord and fasted on that day c. What this pouring forth of water before the Lord was and to what end it was done it is hard to say Many Expositours understand it merely of drawing and pouring forth water to wit as a kind of sacrifice or rather as a sacred Ceremony whereby they desired to signifie either First That they wished that those that should return to their idolatry again might utterly perish without hope of recovery as that water that was poured forth that could not be gathered up again according to that of the widdow of Tekoah 2. Sam. 14.14 We must needs die and are as water spilt upon the ground which cannot be gathered up again or Secondly That they did utterly renounce and cast away their idolatry even as that water was wholly poured forth out of their vessels not the least drop remaining behind and were resolved never more to take up their superstitious practises again no more then they would think of taking up that water again which they had so poured forth or Thirdly That they hoped that as the water being poured forth was streight gone out of sight and was not to be seen so the very remembrance of their sinnes should be blotted out before the Lord should be as it were perfectly washed away or Fourthly That in their confessions and prayers that day they did sincerely poure out their hearts to God even as that water was poured forth Thus I say many Expositours understand this to have been done according to the letter of the words and that it is said to be done before the Lord because it was done where they were met together in a way of religion to fast and pray before the Lord and where happely they had for the time the Ark of God amongst them But yet because we find no such ceremony any where enjoyned by Gods Law nor at any other time practised by Gods people others do I think upon better grounds conceive otherwise of these words For some hold that it is a figurative and hyperbolicall expression of their great lamentation and weeping to wit
Jephtha foyled them to wit a claim which they laid to the land of Gilead where Jabesh stood which now to recover and withall to revenge that shamefull overthrow which Jephtha had given them they might be the rather emboldened because the Philistines on the other side of the countrey had exceedingly weakned and oppressed the Israelites Vers 2. On this condition will I make a covenant with you that I may thrust out all your right eyes and lay it for a reproch upon all Israel To wit to disable them for the warre for with their shields they covered their left eyes and therefore having lost their right eyes what service of warre could they be fit for and consequently that the accepting of such dishonourable conditions might be a perpetuall reproch to all the people because it would be said hereupon what a base people the Israelites were that would buy off death upon any terms yea to the God of Israel on whom his people durst not rely for help and thus Sathan labours to put out the right eye of faith and to leave us onely the left eye of reason Vers 4. Then came the messengers to Gibeah of Saul c. That is as to other towns so also to this or rather knowing that Saul their Prince elect was at Gibeah and Samuel with him these messengers of Jabesh-gilead went directly thither that they might acquaint them with the extremity of streights they were in that so they might speedily send into all the coasts of Israel for help Had Nahash the king of the Ammonites yielded to the submission of the inhabitants of Jabesh-gilead he might not only have had that town delivered up to him but in all probability many more would have yielded themselves to him after their example Yea and when they desired seven dayes respite that they might send messengers into all the coasts of Israel promising that if in that time they had not help they would yield up the town had not he yielded to this he might happely in that time have taken the town by force But first he proudly and scornfully refused the tender of their service and sent them word that nothing should satisfie him unlesse he might thrust out all their right eyes and when they desired a truce of seven dayes to try if they could call in their brethren to their aid ere they yielded to so hard a condition he granted them their request and as we see here suffered them to send their messengers as being puft up with such an opinion of his own strength that he thought it impossible that in that time their brethren either could or durst come to relieve them and so by this means through his arrogancy and cruelty he was carried headlong to his own destruction whereas by granting them fair quarter he might have brought them under his yoke and have spread his victories much further Vers 5. And behold Saul came after the herd out of the field Being onely yet elected king and finding many to repine against it returning home he betook himself as most Interpreters hold to his wonted countrey imployments But this agreeing not with the state of his being conducted home chap. 10.26 may rather be understood of casuall coming after the herd and that it is here expressed onely because of that which followeth his taking a yoke of the oxen and hewing them c. Vers 6. And the spirit of God came upon Saul when he heard those tidings and his anger was kindled greatly Herein we see how fairly Saul carried himself as long as those gifts of Gods spirit were continued to him wherewith the Lord had fitted him for the government of his people He that was so patient in his own cause that when certain children of Belial scorned and despised him he passed it by as if he had taken no notice of it chap. 10.27 was now impatient of the wrong that was done to the Lord and his people by the Ammonites that had propounded such intollerable conditions to the men of Jabesh-gilead now his anger was kindled greatly and it never abated till he had rescued his poore oppressed brethren out of the danger they were in As for that expression And the spirit of God came upon Saul see the note Judg. 3.10 Vers 7. Whosoever cometh not forth after Saul and after Samuel so shall it be done unto his oxen It may well be that Saul took this course of hewing a yoke of oxen in pieces and sending the pieces to the severall tribes of Israel in imitation of the Levite Judg. 19.29 who did thus cut his concubine in pieces and sent them to the severall tribes the better to stirre up their indignation And in the message he sent to the tribes because he was not yet generally approved and received as king of all the people he useth not his own name onely but Samuels also who it seems accompanied him home from Mizpeh as others did chap. 10.26 and so was now with him that by this means he might make sure that all should come if not for respect of him their king yet out of regard had to Samuel Gods Prophet and formerly their Judge And the fear of the Lord fell on the people and they came out with one consent That is though Saul did what he could to make the people afraid to disobey his command yet it was of God that they were so generally stricken with fear and thereupon ready to come forth at the command of their new chosen king as it is said of the Canaanites that were restrained from pursuing Jacob and his family when his sonnes had made that massacre in Schechem Gen. 35.5 And they journeyed and the terrour of God was upon the cities that were round about them and they did not pursue after the sonnes of Jacob. Vers 8. The children of Israel were three hundred thousand and the men of Judah thirty thousand The men of Judah are reckoned apart from the children of Israel and these reasons may be given for it 1. Because they usually had the priviledge of going first against the enemy in any common danger 2. To let us see that the tribe of Judah though the chief and the tribe wherein God had said the throne should be established Gen. 49.10 yielded to obey Saul chosen out of the least of the tribes or thirdly because this would intimate how willingly the people flocked together when out of Judah alone there came thirty thousand though by the continuall incursions of the Philistines they were forced to look to the defence of their own coasts against these their neighbours Vers 9. And they said unto the messengers that came c. That is Saul and Samuel Vers 10. Therefore the men of Jabesh said To morrow we will come out unto you c. They repeat the main head of the covenant they had made with the king of Ammon to wit that they would come forth and yield themselves concealing the condition that is if help came not in
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
affright the Philistines Vers 18. And Saul said unto Ahiah Bring hither the Ark of God c. This he enjoyned that Ahiah having put on the Ephod might enquire of God what was the cause of that tumult in the camp of the Philistines and what he should do Saul had already been a long time in great straits for all his souldiers except six hundred were gone away from him the Philistines lay close upon him with a mighty army insomuch that he durst not stirre out of his trenches in Gibeah and the enemy taking the advantage thereof had sent out three companies of spoilers to wast and spoil the countrey round about and yet all this while we reade no that he enquired of God though he had the Ark all this while with him But now when his watchman had descried a tumult in the camp of the Philistines and that he perceived by the absence of his sonne and his armour-bearer that they were engaged amongst them and that it was probable by the relation of his watchman that the Philistines were disordered now on a sudden not knowing what he should do the Priest was called to enquire of God and yet it was but a sudden fit of devotion to which he was forced by his present distresse as is evident by that which follows immediately in the next verse Vers 19. The noise that was in the host of the Philistines went on and increased and Saul said unto the Priest Withdraw thine hand This did notably discover Sauls profanenesse being at first perplexed and not knowing what to do he called for the Ark to enquire of God but presently again perceiving by the increasing noise and tumult in the camp of the Philistines that some greivous disaster had indeed befallen them then away with the Ark away with the Priest and his Ephod Ahiah saith he withdraw thine hand as if he should have said Give over it is no time now to stand consulting and enquiring of God the increasing of the tumult sheweth evidently enough what we have to do we shall lose an opportunity of victory which afterwards we may wish for when it is too late and therefore must not now lose time to ask counsel of God And indeed by the many sad effects that accompanied the following victory we may see how much God was displeased with this his profane contempt of the ordinance of God Vers 21. Moreover the Hebrews that were with the Philistines even they also turned to be with the Israelites that were with Saul and Jonathan That is their bondmen and servants yea and those also that for fear were forced to come up with their carriages and provision c. to the camp of the Philistines Vers 24. And the men of Israel were distressed that day Being weary through labour and toil and ready to faint they durst not eat any thing because of Sauls oath and herein they were distressed But if besides they were hunger-bitten before by reason of the spoiling bands of the Philistines that kept all provisions from them this must needs make their misery the greater For Saul had adjured the people saying Cursed be the man that eateth any food untill evening That is he had with an oath pronounced concerning the people that he should be accursed and as an accursed thing should be put to death whosoever he was amongst them that should eat any thing untill the evening as is evident by that sentence pronounced against Jonathan when he had onely tasted of the honey in the wood vers 44. And Saul answered God do so and more also for thou shalt surely die Jonathan The reason why Saul did this was that the people might not loose any time from pursuing the enemy But the oath was rash and inconsiderate and like enough to have proceeded from a proud desire to seem very zealous in the pursuing of these enemies against whom erewhile he durst not shew his head Vers 27. He put forth the end of the rod that was in his hand and dipt it in an hony-combe and put his hand to his mouth and his eyes were enlightened Being enfeebled with extreme labour and emptinesse his eyes waxed dimme which now by this little refreshing were enlightened again Vers 28. Then answered one of the people and said Thy father straitly charged the people with an oath c. That which is spoken with reference to any thing before done by another man is called an answer in the Scripture phrase as well as that which is spoken with reference to something before said by another so when Christ had whipped out those that profaned the Temple it is said Joh. 2.18 Then answered the Jews and said unto him What signe c. and so it is here Yet it may be conceived that Jonathan encouraging the people in the pursuit of the enemy one of the company returned him this answer to shew the reason why the souldiers were faint and could not follow on Vers 31. And they smote the Philistines that day from Michmash to Aijalon Which was in the tribe of Dan Josh 19.42 and therefore not farre from the Philistines countrey yet some hold that it was anothet Ajalon in the tribe of Judah 2. Chron. 11.10 Vers 32. And the people flew upon the spoil and took sheep and oxen c. To wit when the evening was come and the time prefixed by Saul expired being then pressed with extreme hunger through long fasting and labour they greedily flew upon the spoyl dressed and eat it not staying till it could be throughly cleansed of the bloud the life as it were yet panting in the flesh which was contrary to the Law Deut. 12.16 Onely ye shall not eat the bloud ye shall poure it upon the earth as water and thus they that were so very carefull to observe the kings edict never regarded the breach of Gods commandment Vers 33. And he said Ye have transgressed Or Ye have dealt treacherously Thus he was eager against the people for eating with the bloud but never charged himself who by a rash vow had thus caused the people to sinne Roll a great stone unto me this day To wit either that thereon in Sauls sight they might kill and eat to the end he might see them let the bloud run clearly out from the cattell they killed or else for the building of the Altar mentioned vers 35. that they might kill and eat as it were in the presence both of God and their king that so he might be sure to prevent their eating with the bloud any more Vers 35. And Saul built an altar unto the Lord. To wit either as a monument of this his late victory or rather that he might offer thereon gratulatory sacrifices for that glorious victory which God had given them And this is said to be the first altar that he built unto the Lord either because those altars in Gilgal and elsewhere whereon he had formerly sacrificed were built by others before and this was the first
which he built himself or else because those altars were onely set up for present use and then demolished again but this was the first which he built for a standing continuing altar which then is noted because it was directly against the law of God as we may see in the notes Exod. 20.24 Vers 36. Then said the Priests Let us draw near hither unto God That is let us enquire of God before the Ark because the prosecuting of the enemies by night which Saul had motioned to the people was an act of some danger and the people were very forward to do what he advised therefore the Priest interposed himself and wished them by all means to enquire first of the Lord and this perhaps he did the rather because he saw what ill effects had followed upon Sauls neglecting to do this before ver 19. to wit that Saul by a rash and unadvised oath had weakened the hands of the people in the pursuance of their victory and had been withall the occasion of a grievous sinne amongst the people which was their eating of the spoil with the bloud vers 32. Vers 37. But he answered him not that day When Saul had enquired of the Lord by the judgement of Urim and Thummim the Lord answered him not but whence was this doubtlesse the Lords displeasure was against Saul not against Jonathan who though he had done what his father had forbidden and that with an oath that whosoever should offend therein should be accursed and so put to death yet he did it ignorantly not knowing that his father had made such a vow and was compelled too by necessity being ready to faint when he reached out his rod and so by tasting a little honey refreshed himself yet it is evident too that the Lords refusing to answer Saul tended to this that it might be discovered that Jonathan had transgressed the command and vow of his father but why not so much to discover Jonathan to be the party with whom the Lord was offended as first to discover to Saul his hypocrisie and the rashnesse of his unadvised oath who had hereby hindred the victory caused the people to sinne and now brought his own sonne under the danger of being accursed and put to death and secondly to shew the religious respect that was due to an oath Vers 38. And Saul said Draw ye near hither all the chief of the people and know and see wherein this sinne hath been this day Saul concluded that God was offended when he had enquired of him by the Priest and he would not answer him and therefore presently commanded all the chief of the people that is all the heads of the Tribes and families to draw near unto him to wit that by drawing lots it might be discovered who it was that had sinned and offended God amongst them for though himself had sinned in that rash and unadvised oath that he took ver 24. and and that he knew the people had sinned grievously in eating with the bloud vers 32. yet like a true hypocrite he never minded these things but concluded that the breach of his vow and command must needs be the great offence which caused the Lord to be silent and therefore for the finding out of this he would have them draw lots Vers 43. I did but tast a little honey with the end of the rod that was in mine hand and lo I must die As if he had said That which I did was a very small offence if any especially considering that I knew not of the oath and yet it seems I must die for it Vers 44. And Saul answered God do so and more also See the note Ruth 1.17 Vers 45. As the Lord liveth there shall not one hair of his head fall to the ground for he hath wrought with God this day That is through Gods blessing and assistance he hath been the means of procuring a most glorious victory to the children of Israel Vers 47. So Saul took the kingdome over Israel and fought against all his enemies c. That is being confirmed in his kingdome by this glorious victory over the Philistines he again undertook the managing and administration of it or else this may be spoken with reference to that which went before to wit that thus as we have heard he took upon him the kingdome being chosen thereto of God and in defence of the people fought against all their enemies Vers 49. Now the sonnes of Saul were Jonathan and Ishui c. This Ishui is also called Abinadab chap. 31.2 and 1. Chron. 8.33 and 10.2 Ishbosheth who is also called Eshbaal 1. Chron. 8.33 is not here mentioned though now above twenty years old 2. Sam. 2.10 happely because he survived his father and those onely are here mentioned that died with him chap. 31.2 As for his sonnes which he had by Rizpah 2. Sam. 21.8 they are not here named because she was not his wife but his concubine CHAP. XV. Vers 1. SAmuel also said unto Saul The Lord sent me to anoint thee to be king over his people over Israel That is the Lord gave me commission to anoint thee king for Samuel went not to Saul but Saul came to Samuel and this Samuel premised before he gave him the following charge from the Lord that he should go and destroy the Amalekites that the remembrance of this honour whereto God had exalted him might make him the more carefull exactly to do what God had enjoyned him Now therefore hearken thou unto the voyce of the words of the Lord. In this word now Samuel covertly puts him in mind of his former transgression chap. 13.8.9 As if he had said though thou didst formerly neglect to do what the Lord enjoyned thee yet now remember what God hath done for thee and be sure strictly to observe this which God hath given thee in charge Vers 2. I remember that which Amalek did to Israel how he laid wait for him in the way when he came up from Egypt Three severall times God had foretold that he would destroy the Amalekites and that for the violence which they offered to the Israelites to wit Exod. 17.14 Numb 24.20 and Deut. 25.19 And now Saul is sent to execute that vengeance upon them which the Lord had so long time since at severall times threatned for though the present king and people of Amalek had been cruell and bloudy adversaries to the people of God as Samuels speech to Agag seems to imply vers 33. As thy sword hath made women childlesse so shall thy mother be childlesse among women and so had deserved to be destroyed for their own sinnes yet because the Lord would have his people know that he had not forgot that former injurie of their Ancestours towards his people though it were now above foure hundred years since but intended now principally to be avenged on them for that in the commission that he sent now to Saul for the destroying of the Amalekites he
was there not a just cause for my coming hither Did not my father send me And is there not just cause of speaking that which I have spoken Is it not a shame that this wretch should thus out-face the armies of Israel and no body should dare to undertake him Vers 34. And there came a Lion and a Beare c. That is there came a Lion at one time and a Beare at another time for it cannot be meant that they came both together and together took one kid out of the flock and therefore also in the next words he speaks of his killing them severally I went out after him and smote him c. To wit the Lion at one time and the Beare at another Vers 35. And when he arose I took him by the beard c. That is by his nether jaw or the hair about his jaw Had he killed him casually by shooting or casting any thing at him it had not been so great a matter but thus to kill him was an act indeed of admirable courage Vers 37. And Saul said unto David Go and the Lord be with thee It may seem strange that Saul should yield to let David enter the lists with Goliath considering how unequall the match was in the eye of reason and that Goliath had propounded this as a condition in his challenge that if he vanquished the man that fought with him then the Israelites should be for ever servants to the Philistines but doubtlesse however at first he sleighted Davids proffer and told him that he was every way unfit to grapple with such an adversary vers 33. Yet when he had heard Davids courage and resolution and confidence in Gods help and the relation of these two miraculous exploits of his against the Lion and the Beare this wrought in him some kind of faint hope yea perhaps some temporary faith that God would miraculously assist him and so he gave him liberty and wished him good speed Vers 38. And Saul armed David with his armour c. That is with armour out of his own armoury for it is not likely that the armour which Saul used to wear could fit David Vers 39. And David said unto Saul I cannot go with these for I have not proved them That is I have not been used to wear such arms and so they are a burden to me Vers 40. And he took his staffe in his hand and chose him five smooth stones out of the brook c. The sleighter the means were whereby David overcame this Giant the more evident it was that the victory was of God And thus too the means whereby Christ overcame Sathan were not likely in the eye of reason to vanquish such an adversary for he overcame him by the crosse death c. Yea this was indeed to kill that Goliath with his own sword Heb. 2.14 That through death he might destroy him that had the power of death that is the devil Vers 42. And when the Philistine looked about and saw David he disdained him For he was but a youth and ruddy c. That is he had not the countenance of a souldier it was rather amiable then terrible Vers 43. And the Philistine cursed David by his Gods That is he wished some mischief or evil might be inflicted on him by his idol-god to wit that Dagon might destroy him or some other such like imprecation Vers 45. But I come to thee in the name of the Lord of hosts the God of the armies of Israel whom thou hast defied He tells him that he had defied the Lord of hosts because he had defied the Israelites his people for God alwayes takes any wrong done to them as done to himself and by saying that he came against Goliath in the name of the Lord of hosts he meant that he came against him to vindicate the dishonour that he had done to the Lord and that by warrant from God and in the assured confidence of his aid and assistance whence is that which he addes vers 46. This day will the Lord deliver thee into mine hand and I will smite thee and take thine head from thee and I will give the carcases of the host of the Philistines this day unto the fowls of the aire and to the wild beasts of the earth that all the earth may know that there is a God in Israel Vers 47. And all this assembly shall know that the Lord saveth not with sword and spear That is that he can save without these and is not tied to such outward means Vers 49. And smote the Philistine in his forehead that the stone sunk into his forehead c. Either therefore the stone which David slung was cast with such extraordinary force through the speciall assistance of God that it went through his helmet of brasse and so into his fore-head or else the Philistine as not fearing any thing which David could do never pulled down his helmet over his face but went with his face open to fight with David however the very guiding of the stone so directly to the forehead of this gyant was doubtlesse of God for though it was usuall with the Israelites to be able to sling stones at an hairs breadth Judg. 20.16 Among all these people there were seven hundred chosen men left-handed every one could sling stones at an hairs breadth and not misse yet the mark was then fixed and Goliaths forehead though it were a fairer mark yet it was lesse easie to be hit because he was stirring onely God guided the stone and so lodged it in the forehead of this blaspheming Miscreant Vers 51. And when the Philistines saw their champion was dead they fled God striking them with a secret terrour for else little might they have regarded the losse of Goliath being so strong as they were nor the promise which he had made vers 9. that the Philistines should be servants to the Israelites in case their Champion should foil and kill him Vers 52. And the wounded of the Philistines fell down by the way to Shaaraim A town in the borders of Judah Josh 15.36 Vers 54. And David took the head of the Philistine and brought it to Jerusalem For though the strong hold of Sion was as yet in the possession of the Jebusites and so continued till David took it from them when he came to be king 2. Sam. 5.7 Yet the city of Jerusalem it self was long before this in the possession of the Israelites Judges 1.8 The children of Judah had fought against Jerusalem and had taken it And therefore the Israelites returning now in triumph from the slaughter of the Philistines David carried the head of this Gyant in triumph with him and at last laid it up in Jerusalem as a monument of this glorious victory The rather perhaps choosing to carry it to Jerusalem that the Jebusites that hitherto kept that strong hold there might be terrified with this sight But he put his Armour in his tent This is
all night David fled from Naioth in Ramah and came to Gibeah of Saul where Jonathan was Vers 2. And he said unto him God forbid Thou shalt not die It seems Jonathan knew nothing of all that Saul had done against David related in the former chapter at least he might think that if he had done any thing against David it was onely in some frantick fit and therefore was he thus confident that David had no such cause of fear as he deemed he had and that the rather too because of the oath his father had taken Chap. 19.6 And Saul sware as the Lord liveth he shall not die And because his father used to acquaint him with what he purposed to do My father saith he will do nothing either great or small but that he will shew it me c. Vers 5. Behold to morrow is the new moon and I should not fail to sit with the king at meat c. David fearing to venture himself in Sauls presence any more till he were better satisfied how he stood affected towards him doth here prescribe a way to Jonathan how this might be discovered namely that whereas the feast of the new moon was to be kept the next day at which time he used to sit with the king at the table he would absent himself for three dayes and if Saul should be highly enraged at this hereby Jonathan might know that his father intended some mischief to him and so was mad that he was disappointed of his purpose The feast David here speaks of when he was by their ordinary course to sit with the king at meat was doubtlesse a holy feast kept with the peace-offerings of the new moon festivitie as is evident vers 26. Where Saul concludes of Davids absence the first day that by reason of some legall pollution that had befallen him he absented himself He is not clean saith he surely he is not clean and observable it is that Saul as bad as he was yet was carefull to keep this feast of the new moon and to have his chief princes keep it with him To morrow saith David is the new moon and I should not fail to sit with the king at meat As for the three dayes wherein David saith he would absent himself But let me go that I may hide my self in the fields unto the third day at even this time was prefixed by David because sooner Jonathan might not be able happely to enform him how Saul took his absence from the feast For though the festivitie of the new moon lasted indeed but one day to wit the first day of the moneth Numb 28.1 Concerning which see the note there yet some kind of peace-offerings which were offered on that day to wit those that were offered for a vow or voluntary offering might be eaten not onely on the same day whereon they were offered but also the day following Levit. 7.16 Therefore it seems the feast that was begun on the new moon with their peace-offerings was continued the next day as is evident vers 27. And it came to passe on the morrow which was the second day of the moneth that Davids place was empty c. And so then the third was allowed for Jonathan to inform David how Saul was affected with his absence from the feast Vers 6. If thy father at all misse me then say David earnestly asked leave of me that he might run to Bethlehem c. It seems in Sauls absence they used to ask leave of Jonathan ere they left the Court especially at such a festivity as that of the New-moon was and therefore David desires Jonathan to say that David had asked leave of him that he might go and keep the New-moon feast with his kinred at Bethlehem Though David left Saul in a trance at Naioth chap. 19.23 24. yet he might be returned thence before this conference which David had with Jonathan at least he might suppose that he would soon come back again to Gibeah But how could he conceive that Saul would expect David sitting at his table in the feast of the New-moon as in former times when he had been forced so lately to flie for his life both from him and from his messengers sent to apprehend him chap. 19. I answer No doubt Saul perswaded himself that David would think that what he had done he had done onely in his fits of phrensie and that being now come again to himself he would be as farre from laying violent hands upon him as ever before Now though David were not so simply credulous as to think so but discerned his settled malice against him and verily believed that for all his prophecying at Naioth he would thirst after his bloud as formerly yet supposing rightly as it was that Saul in this his confidence and dissimulation would expect him at the feast the next day he adviseth Jonathan to observe how he would take his absence as concluding that thereby they might discern what his purposes were As for Davids appointing Jonathan by an untruth to excuse his absence in this doubtlesse David as the best are wont to do forgot himself Vers 8. For thou hast brought thy servant into a covenant of the Lord with thee That is a covenant made in the presence of God wherein God was invocated to bear witnesse against and to punish the party transgressing the covenant If there be in me iniquity slay me thy self c. It may be that David spake this to Jonathan as to one that had power under his father even to punish with death those that were liable to such a sentence Vers 10. Then said David to Jonathan Who shall tell me c. That is seeing it will not be safe for you to come to me nor yet to trust such a message with any of your servants how shall I know whether your father be enraged at my absence or no Vers 11. And Jonathan said unto David Come let us go out into the field Because he could not it seems speak his mind so freely to David in the place where they were without some danger of being over-heard therefore Jonathan desired David to go with him out into the field or rather in answer to the question David had propounded in the foregoing verse he invites him to go out with him into the field that there he might shew him how by the token of shooting his arrows he meant to inform him whether there were any cause why he should flee from his father or no Vers 13. The Lord be with thee as he hath been with my father That is the Lord advance thee to the kingdome as he did my father and make thee victorious over thine enemies as my father hath been Whether he had heard of Davids anointing either by David himself or any other it is hard to say most likely it is that he knew of the doom which Samuel had pronounced against his father and observing the speciall hand of God that was with
near to Anathoth and therefore joyned often with Anathoth as in Neh. 11.32 yet most probable it is that it was that within Jordan in the tribe of Benjamin for certain it is that here the tabernacle was though the Ark was at Kiriathjearim chap. 7.1 as is evident vers 9. where it is said that the sword of Goliath was here wrapt up in a cloth behind the ephod And well it may be which some conceive that as the Tabernacle was placed in Shiloh a city of Ephraim in the dayes of Joshua who was of the tribe of Ephraim and the Ark was in the tribe of Judah in Davids time so likewise in the dayes of Saul who was of Benjamin by his advise and for his benefit the Tabernacle was removed from Shiloh to Nob which belonged to his tribe and hereupon it was that there were so many Priests dwelling here at Nob in regard whereof it is called the citie of the Priests chap. 22.19 to wit that they might attend upon the service of the Tabernacle for in the 21. chapter of Joshua where the cities are expressed that were given to the Priests we do not find Nob mentioned amongst them and doubtlesse David being resolved to flie for his safety out of the land came hither first not onely to get there a supply for his wants but also especially to visit the Tabernacle that he might there worship the Lord before his departure and seek unto him for help and comfort in this houre of adversity Though he could not but know that there was much danger of being discovered here because hither to the Tabernacle they came from all places of the land yet he would not neglect the visiting of this house of God before he fled out of the kingdome As for this Ahimelech the Priest to whom David addressed himself for succour either it was the same that is before called Ahiah who was with Saul in Migron chap. 14.3 or else Ahiah and Ahimelech were brothers for as it is there said of Ahiah that he was the sonne of Ahitub so also it is said of this Ahimelech chap. 20.9 and Ahiah being dead Ahimelech his brother was now high Priest in his room yea it may seem that this Ahimelech was also called Abiathar for Mark 2.26 it is said that David went into the house of God in the dayes of Abiathar the high Priest and did eat the shew-bread unlesse we say as some do that Abiathar there by our Saviour mentioned was that Abiathar that was the son of this Ahimelech chap. 22.20 because he stood by as the second Priest and did consent to give the shewbread to David and that he is there called the high Priest because he did afterward succeed his father in that place And Ahimelech was afraid at the meeting of David and said unto him Why art thou alone and no man with thee Christ saith Mark 2.26 that David did not onely eat the shew-bread himself but gave it also to them that were with him It is evident therefore that he had now some of his servants whom perhaps Jonathan had sent after him going along with him to whom he carried part of the shew-bread but those he had left in some other place as himself saith vers 2. I have appointed my servants to such and such a place and came alone to the tabernacle which Ahimelech could not but much wonder at and be troubled about it as fearing that he was fled from Saul and that if it were so it would be dangerous for him to give him entertainment Vers 2. And David said unto Ahimelech the Priest the king hath commanded me a businesse c. And thus that he might procure from Ahimelech food for himself and his servants David did not onely conceal the businesse of his fleeing from Saul but also told him a direct lie that Saul had sent him about a secret businesse and enjoyned him to let no body know of it and so he had appointed his servants to meet him elsewhere and what was the issue of this surely it proved the occasion of Sauls slaying Ahimelech and the rest of the Priests of that citie fourescore and and five persons that wore a linen ephod yea of the utter destruction of the citie and all the inhabitants thereof both men women and children as we reade in the following chapter vers 18 19. A sad calamity just cause had Dauid to rue these lies of his so long as he lived and so no doubt he did we see he charged it upon himself when Abiathar brought him the tidings of it chap. 22.22 I have occasioned saith he the death of all the persons of thy fathers house and it is thought that the remorse for this very sinne was fresh in his heart when he wrote that passage in the 119. Psalme v. 28 29. My soul melteth away for heavinesse strengthen thou me according to thy word Remove from me the way of lying c. Vers 4. And the Priest answered David and said There is no common bread under my hand There is no question but the high Priest had in his house bread enough provided for those of his family but it seems David was in such haste that he would not stay for any but what was there in a readinesse in the Tabernacle that he might take it presently and be gone and as it follows vers 6. there was no bread there but the shew-bread and therefore it was too that Ahimelech used that expression There is no common bread under mine hand But there is hallowed bread if the young men have kept themselves at least from women By the Law of God the Priests were onely to eat of the shew-bread Lev. 24.9 yet the Priest knowing well that charity is to be preferred before all ceremonies and that in case of necessity the ceremoniall Law was to give way to the morall he condescended to relieve them with the shew-bread and what he did herein is approved by Christ Matth. 12.3 4. yet withall he addes this condition If the young men have kept themselves at least from women whether their wives or others Indeed if this had not been so the same necessity that dispensed with one part of the ceremony might dispence with the other had they been legally unclean in regard of carnall copulation according to that law Lev. 15.18 The woman also with whom man shall lie with seed of copulation they shall both bath themselves they must not therefore have starved rather then have eaten of the shew-bread but in this case a double impediment would have made the case the more questionable and therefore the Priest addes this clause If the young men have kept themselves at least from women Vers 5. Women have been kept from us about these three dayes since I came out and the vessels of the young men are holy By the vessels of the young men is meant their bodies according to those expressions 1. Thess 4.3.4 For this is the will of God that you
David should cut off the lap of his garment and yet Saul never feel him Vers 6. And he said unto his men The Lord forbid that I should do this thing unto my Master c. To wit when they provoked him to lay hands upon Saul ver 10. which indeed was a great proof of his sincerity that rather then he would do this he would venture the displeasing and enraging of all his followers who were like doubtlesse to be highly offended that he would wilfully neglect this opportunity to put an end to all their dangers and fears Vers 9. Wherefore hearest thou mens words saying Behold David seeketh thy hurt Thus David did with great wisdome cast the blame of Sauls violence against him rather upon Sauls wicked counsel and those flatterers about him that did daily incense him against David by their false slanders then upon Saul himself Vers 11. Moreover my father See c. David calls Saul father either because he had indeed married his daughter or because it was a title usually given to kings as the fathers of the people Vers 12. The Lord judge between me and thee c. Thus David referred his cause to God and hereby also it is evident that this it was that did comfort David against Sauls injuries and made him patiently bear the wrong he did him and restrained him at this time from avenging himself upon Saul namely that he considered that God was the judge of all and that he would therefore certainly plead his cause and take occasion sooner or later to revenge the injuries that he had suffered Vers 13. As saith the proverb of the ancients Wickednesse proceedeth from the wicked but mine hand shall not be upon thee By alledging this proverb David intimated first that a good man could not allow himself to do that which a wicked wretch would make no conscience to do secondly that though wicked men may counsel advise to do that which is evil yet a good man would not hearken to that counsel and thirdly that though unconscionable men deal wickedly with the righteous servants of God yet the righteous will not thence take liberty to deal wickedly with them So that summarily this is the drift of this proverb that no example nor perswasion nor provocation of wicked men should winne the servants of God to draw the same guilt upon themselves Vers 14. After whom dost thou pursue after a dead dog after a flea That is after a man of no estimation nor power one not worthy thy jealousies and fears but besides it may be that David had also respect in these words to his humble deportment of himself hitherto free from all ambition had he made a partie amongst the Nobles or Elders of Israel there had been some pretence of suspecting him but considering his lowly carriage of himself all the time he had been in Sauls court Sauls proceeding against him in that manner he did was as if a man should have come with an army of souldiers against a flea or against a dead dog Vers 22. And Saul went home But David and his men gat them up unto the hold Namely of Engedi vers 1. having found David and his men hemmed up in a cave it was much that Saul would overslip such an opportunitie to put an end to his fears but his conscience was strongly convinced and thereby God carried him away and hereby David found that his confidence in God manifested in the 57. Psalme was not in vain for that Psalme was penned as is most probable when he hid himself in this cave as we may gather from the title Michtam of David when he fled from Saul in the cave CHAP. XXV Vers 1. ANd Samuel died and all the Israelites were gathered together and lamented him c. Under Sauls government they had found what cause they had to respect Samuel and how much better it had been for them to have lived under a judge of Gods appointing then a king of their own choosing and therefore now they lamented Samuels death and buried him in his house in Ramah In Ramah Samuels father dwelt before him 1. Sam. 1.1 and there in the ancient buriall place of his family was Samuel buried And David arose and went down to the wildernesse of Paran Which bordered upon the south of the land of Judah not farre from the desert of Maon It seems Samuels death added to Davids fears he had lost him to whom he was wont to go for counsel and comfort and was like enough now to have more enemies and fewer friends and therefore now he was glad to flee to a wildernesse without the borders of Israels land Vers 2. And there was a man in Maon whose possessions were in Carmel and that man was very great c. Because Carmel was nearer to the wildernesse of Paran whither David was removed then Maon was therefore this is expressed concerning Nabal that though he dwelt in Maon yet his possessions were in Carmel and so there he sheared his sheep which was the occasion of Davids sending to him and indeed Maon Ziph and Carmel were all in the tribe of Judah not farre it seems asunder and therefore joyned together Josh 15.55 his great riches are here mentioned as an aggravation of his inhumanity towards Davids followers had he been a man of a mean estate he might have pleaded that he was not able to send relief to Davids six hundred men but being a man of so vast an estate he might have sent somewhat to David and his men and have been never the worse for it and therefore there could be nothing said by way of excusing him Vers 6. Peace be both to thee and peace be to thine house c. This modest manner of their seeking some relief from Nabal is therefore expressed to let us see that they spake nothing that could provoke him to answer them so bitterly and so churlishly as he did Vers 7. For we come in a good day give I pray thee whatsoever cometh to thine hand c. In these words For we are come in a good day Two reasons are imployed to move Nabal to satisfie their desire First because he had now provided a liberall feast out of which he might well spare them somewhat Secondly because it was a day of rejoycing at which times mens hearts are freer to give and so thence he concludes Give I pray thee whatsoever cometh to thine hand that is whatsoever thou thinkest good to bestow upon us Vers 9. They spake to Nabal according to all those words in the name of David and ceased These last words and ceased are added to imply that this before mentioned was all they said they were neither importunate nor insolent in their speeches but in a fair manner spake what David had given them in charge and then they had done Vers 10. There be many servants now adayes that break away every man from his master Herein covertly he upbraids David First for flying from the
was for his brethren though he sojourned at that time in the land of the Philistines Vers 6. As I happened by chance upon mount Gilboa behold Saul leaned upon his spear c. By the relation we have of Sauls death in the last chapter of the former book it is evident that Saul killed himself and that many severall passages in the relation which this Amalekite here makes of his death were merely feigned by him that he might the more ingratiate himself to David For first it is expressely said that Sauls armour bearer killed not himself till he saw that his Lord and master was dead vers 5. When his armour-bearer saw that Saul his master was dead he fell likewise upon his sword and died with him Secondly It is no way probable that after Saul had been first so sorely wounded by the Philistine archers that he could not get away from those that pursued him and then thrust through by himself with his own sword he should still be able to talk with the Amalekite Thirdly If he were so loth to be killed by the uncircumcised Philistines why should he desire an uncircumcised Amalekite to kill him And fourthly whereas this Amalekite pretends here that he was fallen upon his spear which he had thrust into his body for so those Expositours understand these words Saul leaned upon his spear that hold that this Amalekite killed him and that therefore he desired him to stand upon him vers 9. to wit to force the spear through his body that so he might die this could not be for it is expressely said 1. Sam. 31.4 That Saul thrust himself through with his sword and not with a spear Saul took a sword and fell upon it it seems therefore that this Amalekite lighting upon Saul when he lay dead in the field he apprehended that if he should carry the first tydings of Sauls death to David who was by generall fame known to be the man whom Samuel had anointed to succeed Saul in the throne and together with those tidings Sauls crown and bracelets he should not misse of some fair reward for the present and some great preferment afterward and so thereupon away he went presently to find out David onely withall as supposing that this would endear him the more to David and make his reward the greater he resolved to adde this lie besides to wit that he found him leaning upon his spear as not being able to stand because of the deadly wounds the archers had given him and being intreated by him to kill him and so to put an end to his misery he did what he desired of him vers 10. I stood upon him saith he and slew him Vers 9. Stand I pray thee upon me and slay me for anguish is come upon me c. Some translate this last branch as it is in the margine of our bibles my coat of male or my embroidered coat hindereth me that my life is yet whole in me and accordingly they conceive that the reason that Saul alledges why he lay in such extremitie and yet could not die but continued heart whole as we use to say was because his coat of male or his embroidred coat hindred the spear from passing through his body and that thereupon he desired this Amalekite to stand upon him to wit to force the spear through him and so to slay him but because there is no likelihood that Saul would attempt to kill himself in that manner when he had a coat of male or any other garment on that should hinder the spear from piercing through him I rather approve of that translation in our bibles Stand I pray thee upon me and slay me for anguish is come upon me c. and then by standing upon him he meant onely that he should stand over him and slay him the very same that is else where expressed by a like phrase of falling upon men to slay them as verse 15. of this chapter where David enjoyned one of his young men to slay the Amalekite David called one of the young men and said Go near and fall upon him and he smote him that he dyed Vers 11. Then David took hold of his clothes and rent them c. See the note Gen. 37.29 Vers 12. And they mourned and wept and fasted untill even for Saul and for Jonathan c. Though Saul was Davids enemie and with an implacable hatred did continually persecute him yet he was the Lords anointed and had been a valiant defender of Israel and besides the uncircumcised enemies of Gods people were like to insult over them because of this victorie and to blaspheme the name of God and this grievous calamitie that was fallen upon them was a signe of Gods wrath against the whole people and therefore no marvell though David mourned bitterly not onely for Jonathan but also for Saul and for the people of God Vers 13 And David said unto the young man that told him Whence art thou c. He had before told David how he had answered Saul when he asked him this very question to wit that he was an Amalekite but it seems David disturbed with the tidings he had brought him minded it not and so asked him again whence he was and accordingly he answered again I am the sonne of a stranger an Amalekite and lived amongst the Israelites though he were not of that nation Vers 16. And David said unto him Thy bloud be upon thy head c. See the note Lev. 20.9 Vers 18. Also he bad them teach the children of Judah the use of the bow Besides upon occasion of this heavy overthrow which made David compose this mournfull ditty wherein Saul and Jonathan were overcome and slain by the archers amongst the Philistines David took order that his people should be taught the use of the bow and perhaps indeed as some think this might be one end why David composed this dittie that being used frequently in the tribe of Judah it might stirre them up to labour to be expert in the skill of shooting Behold it is written in the book of Jasher This seems to have been a generall Chronicle of the memorable acts of this nation which was continued from time to time by the prophets See Josh 10.13 Vers 19. How are the mighty fallen This clause is three severall times repeated to wit here and vers 25. and 27. as is usuall in songs Vers 20. Tell it not in Gath publish it not in the streets of Askelon lest the daughters of the Philistines rejoyce c. This is onely a poeticall expression of Dauids desire that it might not be or a bemoaning of that which he knew would be for he knew that the Philistines would rejoyce and make great triumph for this and at such times the women used to go forth with musick and songs See the note 1. Sam. 18.6 Vers 21. Ye mountains of Gilboa let there be no dew neither let there be rain upon you c. This is also
a poeticall expression of the great and grievous losse of the Israelites in the death of Saul and Jonathan and of their just sorrow for it that they had cause enough to wish if so it might be that the place where they were slain might for ever be a sad and dolefull monument of this lamentable accident it is much like that of Job chap. 3.3 Let the day perish wherein I was born and the night in which it was said there is a man-child conceived There the shield of the mighty is vilely cast away the shield of Saul as though he had not been anointed with oyl To wit because he fell and died as any other of the common souldiers Vers 22. From the bloud of the slain from the fat of the mighty the bow of Jonathan turned not back and the sword of Saul turned not empty The sword in warre is said to devoure in the Scripture phrase Shall the sword devoure for ever sath Abner to Joab chap. 2.29 And thence that which is translated the edge of the sword is in the Hebrew the mouth of the sword and in reference to this it is said here that Jonathans bow and Sauls sword returned not empty from the bloud of the slain and from the fat of the mighty meaning that they did alwayes devoure the bloud and flesh of the stoutest enemies for fat is mentioned to imply men lusty healthfull and strong Vers 23 Saul and Jonathan were lovely and pleasant in their lives and in their death they were not divided By this that they were lovely and pleasant in their lives is meant that they were dearly beloved of one another and indeed though Saul was sometimes enraged against Jonathan yet it proceeded from his fatherly affection to him because he was â—ealous of David for Jonathans sake and how piously affected Jonathan was towards his father he now manifested by dying with him in this battell against the Philistines and indeed it is likely that this clause of Jonathans living and dying with his father is the rather inserted to clear him from that suspicion of having conspired with David against him They were swifter then eagles This may be meant first of their nimblenesse and agilitie of body which is in souldiers very commendable because it is a great advantage for the evading of the stroke of an enemy and for striking home upon them and especially for the pursuit of them when they are put to flight though men be never so strong yet if they be lumpish and heavie an active nimble man of lesse strength may do better service then they and secondly of their speedy prosecuting any noble service they had undertaken or resolved upon they were not slothfull but active and quick and were often upon their enemies before they could well hear any tidings of them Vers 24. Ye daughters of Israel weep over Saul who clothed you in scarlet c. To wit partly by the spoils taken from the enemy in his warre wherein he was alwayes victorious according to that expression Psalme 68.12 Kings of armies did flee apace and she that tarried at home divided the spoil and partly by the benefit of his government under which they grew rich and wealthy and observable it is that speaking of the rich and costly attire wherewith they were enabled to adorn themselves through the flourishing prosperity they enjoyed under Sauls government he addressed his speech in this to the women of Israel Ye daughters of Israel weep over Saul who clothed you in scarlet c. because women are most delighted in glorious attire Vers 25. How are the mighty fallen in the midst of the battell These words in the midst of the battell may be addde to imply how valiantly they died not as cowards flying and pursued by the enemy but as gallant men standing it out stoutly against the violent assaults of the Philistines till they fell down dead in the place Vers 27. How are the mighty fallen and the weapons of warre perished This last clause is either added by way of bewailing the losse of their arms in that last battell fought with the Philistines or else to set forth the worth of those gallant men that fell in that fight and then it is all one as if it had been said that all the glory of warre was perished with them CHAP. II. Vers 1. DAvid enquired of the Lord saying Shall I go up to any of the cities of Judah Though David knew that he should be king and that Saul being now dead the Diadem which by Gods speciall providence was put into his hand belonged unto him yet where or by what means the Lord would open a way to him that he might possesse and enjoy it he knew not and therefore for this he enquired of the Lord to wit by the Ephod as formerly the rather doubtlesse because he knew that Gods answer herein would be a great encouragement both to him and to his followers And David said whither shall I go up And he said unto Hebron This was at present the chief citie of the tribe of Judah and withall it was the place where Abraham Isaac and Jacob were buried and thus the kingdome of David was first erected where they lay enterred to whom long since the land of Canaan was promised the Sceptre of Christ and the kingdome to be established in the tribe of Judah which was to be a type of the kingdome of Christ Vers 2. So David went up thither and his two wives also c. That as they had been sharers with him in his sufferings so they might have their share in his prosperity too and thus they that are married to Christ and partake with him in his sufferings shall be sure also to partake with him in his glory Luke 22.28 29. Ye are they which have continued with me in my temptations And I appoint unto you a kingdome as my Father hath appointed unto me 2. Tim. 2.12 If we suffer we shall also reigne with him if we deny him he also will deny us Vers 3. And they dwelt in the cities of Hebron That is in Hebron and the towns and cities adjoyning in that mountainous tract of land that belonged to Hebron See Josh 21.11 12. Vers 4. And the men of Judah came and there they anointed David king over the house of Judah Though many of the other tribes came into David whilest he was yet at Ziklag even some that were Sauls brethren of the tribe of Benjamin 1. Chron. 12.1 2. therefore it is likely that even now too when he was come to Hebron some of every tribe came in to him to wit so many as were convinced that David had been anointed by Samuel at Gods appointment and therefore judged they should rebell against God if they should not submit to his government yet because the generallity of the other tribes stood for the setling of the kingdome upon Sauls posterity though indeed they did it at least many of them because
of great importance to settle peace in the kingdome and to establish the kingdome to David that this his wife should be restored to him again because she was Sauls daughter and fourthly that by this means he should make triall of the fidelity of Abner Vers 14. And David sent messengers to Ishbosheth Sauls sonne saying deliver me my wife Michal c. Thus it seems David and Abner had contrived the businesse that David should send to Ishbosheth for his wife and that then Abner should second the motion and procure it to be done for that Abner had a hand in causing Ishbosheth to restore David his wife is evident vers 16. because Abner went along with her to Bahurim Now in the challenge that he makes of his wife Deliver me my wife Michal which I espoused to me for an hundred foreskins of the Philistines he mentions onely a hundred foreskins because so many onely David was by covenant bound to bring though he brought two hundred 1. Sam. 18.25 27. Vers 16. And her husband went with her along weeping behind her to Bahurim A town in the tribe of Benjamin chap. 19.16 Vers 17. And Abner had communication with the elders of Israel saying Ye sought for David in times past to be king over you Hereby it appears that many of the Israelites would have followed David before this but that they durst not for fear of Abner For the least we can conclude from hence is that before Ishbosheth was made king by Abner the Israelites were divided some standing for David others for Ishbosheth Sauls sonne Vers 19. And Abner went also to speak in the ears of David in Hebron all that seemed good to Israel and that seemed good to the whole house of Benjamin That is to the greatest part of them 1. Chron. 12.29 Abner having treated with the elders of Israel about their accepting of David to be their king and more particularly with those of Benjamin because they were like to be hardliest wonne in regard of their especiall relation to the house of Saul who was of their tribe he went to David perhaps under pretence of carrying his wife Michal to him to which Ishbosheth had consented and so then acquainted him how tractable he had found the Israelites and how willing to submit to his government yea even the men of Benjamin amongst the rest of whom David had most cause to fear that he should have found them refractory Vers 25. Thou knowest Abner the sonne of Ner that he came to deceive thee c. And thus though Joab doubtlesse was chiefly enraged because he feared Abner would insinuate himself into David and prove a corrivall to him in his honours and preferments and withall because his heart was full of revengefull thoughts against him for the death of his brother Asahel yet he alledged none of this to David but onely that he was solicitous for him as being confident that Abner came onely as a spie and sought to get some advantage against David Vers 26. And when Joab was come out from David he sent messengers after Abner c. Having spoken his mind to David it may seem that he flung away in an anger not vouchsafing to hear what David would answer and so being come out he sent messengers after Abner to bring him back and happely he sent in the name of the king which might be one cause why David was so carefull afterward to clear himself of it but doubtlesse he pretended that he had some businesse of importance to impart to him or else it is not like that Abner would have come back again Vers 27. Joab took him aside in the gate to speak with him quietly and smote him there under the fifth rib c. Thus Joab and Abishai had plotted the businesse before hand whence is that vers 30. So Joab and Abishai slew Abner because he had slain their brother Asahel at Gibeon in the battell c. by this means though the fact in Joab was foul and wicked God punished Abner for his rising up against David and making so light account of shedding so much bloud chap. 2.14 And Abner said to Joab let the young men now arise and play before us and withall God removed him out of the way that David might come to have all Israel submit themselves to him without the help of Abners treachery for that phrase of smiting under the fifth rib see the note chap. 2.23 Vers 28. I and my kingdome are guiltlesse before the Lord for ever from the bloud of Abner c. Because the Lord many times plagues the whole land for the magistrates shedding innocent bloud therefore David in this protestation that he makes of his innocencie mentions the kingdome together with himself I and my kingdome are guiltlesse c. Vers 29. Let there not fail from the house of Joab one that hath an issue c. David knew well that it was much to be suspected that the people would think that Abner was slain by his command or at least not without his consent and how likely this was to alienate the hearts of the people from him In a businesse therefore that so nearly concerned him no marvell though in the bitternesse of his spirit he poured forth these heavy imprecations against Joab and all his posterity Let there not fail from the house of Joab one that hath an issue that is the running of the reins see the note Lev. 15.21 or that is a leper or that leaneth on a staff through lamenesse or weaknesse and why he did not proceed further to do justice upon Joab which would have been of all the best way to clear his own innocencie himself sheweth vers 39. I am this day weak though anointed king and these men the sonnes of Zeruiah be too hard for me the Lord shall reward the doer of evil according to his wickednesse Vers 30. So Joab and Abishai his brother slew Abner because he had slain their brother Asahel at Gibeon in the battell These words in the battell are added as an aggravatian of Joabs sinne For Abner slew Asahel in open battell and was forced thereto by Asahels pursuite of him but Joab slew Abner treacherously when he pretended to speak peaceably with him why Abishai is here joyned with Joab see the note above verse 27. Vers 31. And David said to Joab and to all the people that were with him Rent your clothes c. That is he enjoyned them to bury Abner with a solemn funerall thereby testifying his sorrow for his death and clearing himself before all the people from having any hand in it Neither was it unfit that Joab amongst others should be enjoyned to be a publick mourner at his exequies for first he had more cause to mourn then any man because of his sinne David therefore requiring him thereunto did that which was fit if Joab therein dissembled it was his own fault Secondly it might be imposed as a kind of punishment that he should
publickly by being one of the mourners bear witnesse of Abners worth whom in his rage he had slain Concerning the custome of renting their clothes see the note Gen. 37.29 Vers 33. And the king lamented over Abner and said died Abner as a fool dieth That is he died not as a fool dieth his hands were not bound c. the meaning is that he died not as a weak and cowardly man that is taken in warre and led captive his hands being bound or as a malefactor that is cast into prison and bound in fetters no saith he he that slew him had he done it in open fight he should have found that his hands were not bound c. but he was slain as the valiantest man in the world might have been slain to wit treacherously by one that pretended peace and smote him unawares Perhaps this was the elegie which David composed to be sung at Abners funerall Vers 35. And when all the people came to cause David to eat meat c. By these words is intimated that there was a solemn feast at the funerall of Abner where all the people that is the guests invited or some in the name of all seeing or hearing that the king refused to eat laboured to perswade him to eat till with such earnestnesse he protested to the contrary and indeed that it was a custome amongst Gods people in the time of the law to have feasts at their funeralls either thereby to allay their grief or to testifie their hope concerning the good estate of their deceased friends may be gathered from other places For thence are those expressions Jer. 16.7 8. Neither shall men tear themselves for them in mourning to comfort them for the dead neither shall men give them the cup of consolation to drink for their father or for their mother Thou shalt not also go into the house of feasting to sit with them to eat and to drink and Ezek. 24.17 Forbear to cry and make no mourning for the dead bind the tire of thine head upon thee and put on thy shoes upon thy feet and cover not thy lips and eat not the bread of men As for Davids oath when he replyed that he would not eat So do God to me and more also see the note Ruth 1.17 Vers 36. As whatsoever the king did pleased all the people This is referred by some Expositours to this particular of Davids ordering the funerall of Abner that whatsoever the king did herein pleased the people but yet it may also be understood more generally to wit that the king was so highly esteemed and beloved of the people that they were still inclinable to approve of any thing that he did Vers 39. And I am this day weak though anointed king and these men the sonnes of Zeruiah be too hard for me c. By alledging the power of Joab and Abishai and the unsettlednesse of his estate in the kingdome for the present he laboureth to excuse himself for not punishing Joab for this fact of his according to the law Indeed by many things related both of Joab and Abner it appears that these that were generals over the men of warre were very potent But why then did not David execute justice upon Joab afterward when he was established in his throne Doubtlesse it was an infirmitie in David and before his death it seems he repented of his errour which that charge of his to Solomon may probably imply 1. Kings 2.5 6. Moreover thou knowest also what Joab the sonne of Zeruiah did to me and what he did to the two captains of the host of Israel unto Abner the sonne of Ner and unto Amasa the sonne of Jether whom he slew and shed the bloud of warre in peace and put the bloud of warre upon his girdle that was about his loins and in his shoes that were on his feet Do therefore according to thy wisdome and let not his hoar head go down to the grave in peace CHAP. IIII. Vers 1. ANd when Sauls sonne heard that Abner was dead in Hebron his hands were feeble c. That is he was so dismayed and discouraged Abner being slain on whom he wholly relyed that there was no power in him to do any thing for himself the like phrase we have Ezra 4.4 And the people of the land weakened the hands of the people of Judah and troubled them in building and Neh. 6.9 They all made us afraid saying Their hands shall be weakened from the work that it be not done Now therefore O God strengthen my hands Yea and thus it was too with all the tribes of Israel as it follows in the next words and all Israel were troubled to wit because they had opposed David and now their generall on whose counsell and power they had hitherto stayed themselves was taken away yea and that when he went about to yield himself to David and further his title to the crown So that should they go forward in that resolution of revolting from Ishbosheth to David they suspected they should find no more favour then Abner had found Vers 2. For Beeroth also was reckoned to Benjamin c. This is added to shew why Rimmon the father of the two forenamed captains is called a Beerothite to wit because he belonged to Beeroth a city in Benjamin Josh 18.25 For though they dwelt not indeed at present in Beeroth but sojourned in Gittam another town in Benjamin Neh. 11.33 yet that was because the Beerothites fled to Gittam and were sojourners there to wit when Saul and his sonnes were slain leaving Beeroth to the Philistines who came and dwelt in it 1. Sam. 31.7 and so still they were called Beerothites after the place of their former habitation and lived but as sojourners in Gittam amongst their brethren the children of Benjamin Vers 4. And Jonathan Sauls sonne had a sonne that was lame on his feet c. This is here inserted to imply what it was that did chiefly encourage these men to murder Ishbosheth to wit because he being taken away there would be no legitimate issue of the royall stock of Saul left but onely Mephibosheth who being but a child of twelve years of age and withall lame in his feet was altogether unfit to succeed in the kingdome whence they inferre first how advantagious this their intended fact would be unto David secondly how likely they were to be highly rewarded by him and thirdly how safely they might do it because there would be none left of Sauls house to revenge the death of Ishbosheth And his name was Mephibosheth He is also called Meribbaal 1. Chron. 8.34 So Jerubbaal Judges 6.22 is called Jerubesheth 2. Sam. 11.21 and Ishbaal 1. Chron. 8.33 is the same Ishbosheth whom Abner now made king over Israel Some think that in detestation of the heathen idols the Hebrews were wont many times to leave out the word Baal and to put in the room of it this word bosheth or besheth which signifieth a shamefull or
c. By a certain figure called Apostrophe David being now speaking to God turneth his speech as it were abruptly to the people of God And to do for you that is for you O Israel great things and then in the next words directs his speech again to God for thy land before thy people which thou redeemedst to thee from Egypt from the nations and their gods delivering them from all the nations that fought their ruine and from the false gods on whom their enemies relyed for help so that here David joyns together the deliverance of the Israelites both from the Egyptians and from the Canaanites and other nations that sought to oppresse them as it is also expressed 1. Chron. 17.21 What one nation in the earth is like thy people Israel whom God went to redeem to be his own people to make thee a name of greatnesse and terriblenesse by driving out the nations from before thy people whom thou hast redeemed out of Egypt See the note upon Exod. 12.12 CHAP. VIII Vers 1. ANd after this it came to passe that David smote the Philistines and subdued them In this chapter the warres and victories of David are recorded both to discover one cause amongst others why the Lord appointed him to give over his purpose of building the temple to wit because he should not have leasure to do it by reason of his many warres and also to shew how the Lord performed his promises made to David in the former chapter concerning the prosperity and flourishing estate of his kingdome and people And David took Metheg-ammah out of the hand of the Philistines That is Gath and her towns 1. Chron. 18.1 This Gath called afterwards Dio-caesaria stood on the frontier of Palestina at the entrance into Judea and Ephraim and the mountainous tract of ground whereon it stood was it seems called Ammah or Amgar whereupon it was called Metheg-ammah or the bridle of ammah because being a town of great strength it was as it were the bridle whereby the whole countrey about was kept in aw Vers 2. And he smote Moab and measured them with a line casting them down to the ground c. The Moabites were alwayes deadly enemies to the Israelites as is evident Num. 22.1 2 c. and therefore though the king of Moab gave entertainment to Davids father and mother taking him then to be an enemy to Saul and his people 1. Sam. 22.3 4. David went thence to Mizpeh of Moab and he said unto the king of Moab Let my father and my mother I pray thee come forth and be with you till I know what God will do for me And he brought them before the king of Moab and they dwelt with him all the while that David was in the hold Yet when David was once established king of Israel it is likely the Moabites bare now the same hostile mind against David which they had formerly against Saul and might give just occasion to David to make warre against them yea indeed the Lord had commanded the Israelites alwayes to account them enemies Deut 23.6 Thou shalt not seek their peace nor their prosperity all thy dayes for ever and thereupon he smote Moab and measured them with a line that is he did so absolutely vanquish them that they were wholly at his mercy he might dispose of them as seemed good to himself slaying and sparing whom he pleased and had made such havock in the countrey levelling their towns and cities with the ground that it lay open before him to be measured with a line to be divided and disposed of as a place newly to be planted and inhabited this phrase of measuring with a line is grounded upon the custome of absolute conquerours who having gotten a land into their power do divide it amongst those that shall dwell in it as the Israelites did the land of Canaan or else it is a similitude borrowed from husbandmen that measure out land some for tillage some for wood some for pasture or rather from carpenters who with a line strike their timber to set out how much shall be hewed off and how much reserved for the building implying that even so David slew and kept alive of the Moabites taken prisoners whom he pleased even with two lines measured he to put to death and with one full line to keep alive that is he slew two third parts of the people and one third part he kept alive that the land might not lie wholly desolate and so now was that prophesie in part fulfilled Numb 24.17 There shall come a starre out of Jacob and a sceptre shall rise out of Israel and shall smite the corners of Moab and destroy all the children of Sheth and Moab became Davids washpot as David sung Psal 60.8 Moab is my washpot over Edom will I cast my shoe which was composed at this time And so the Moabites became Davids servants and brought gifts To wit by way of tribute Vers 3. David smote also Hadadezer the sonne of Rehob king of Zobah as he went to recover his border at the river Euphrates With this Hadadezer or Hadarezer 1. Chron. 18.3 king of Zobah called Syria Zobah and with his father Rehob Saul had warres 1. Sam. 14.47 He grew now exceeding powerfull and had it seems subjected Damascus or Aram another part of Syria lying north east of the land of Canaan as Syria Zobah also did for the Syrians of Damascus were engaged in this warre no doubt by his command vers 5. And when the Syrians of Damascus came to succour Hadadezer king of Zobah David slew of the Syrians twenty thousand men and 1. Kings 11.23 Rezon a servant to this Hadadezer taking advantage of this overthrow of his Lord mentioned chap. 10.16 17 18. gathered together a band of souldiers happely the remainder of Hadadezers broken troups and made himself king of Damascus and as it seems of all that was his Lords David therefore considering how mighty this neighbour king began to be who was alwayes an enemie to the Israelites and knowing of this his expedition for the recovering or establishing the border of his dominion at the river Euphrates he raised an army under the command of Joab as is evident in the title of the 60. Psalme To the chief musician upon Shushan-Eduth Michtam of David to teach When he strove with Aram Naharaim and with Aram Zobah when Joab returned and smote of Edom in the valley of salt twelve thousand and Abishai 1. Chron. 18.12 and so encountering with Hadadezer who must need passe either through some part of Davids kingdome on the other side Jordan or close by it he utterly overthrew his armies Others conceive indeed that it is David of whom it is here said that he went to recover his border at the river Euphrates that upon that occasion he vanquished Hadadezer that sought to oppose him but however thus that prophecy was in part fulfilled Gen. 15.18 that the Lord would give unto Abrahams seed that land even unto
his grosse sinnes he had given occasion to wicked prophane men whom God esteems his enemies to speak evil of that which God had done for David yea and of all the godly that walked strictly with God as David had done and of all such wayes of piety and zeal as David had hitherto walked in What might they say is this the man after Gods own heart of whom Samuel promised such great matters Did Saul ever commit adultery with another mans wife as he hath done and why then was Saul cast off and he anointed in his room but thus indeed it is with all those that make such a shew of religion and seem so zealous of religion there are none so bad as they this is the fruit of their hearing and praying so much c. Thus wicked and prophane wretches were like to descant upon these sinnes of David and so to blaspheme according to that of the Apostle Rom. 2.24 where having spoke much of the great wickednesse of the Jews he addes For the name of God is blasphemed amongst the Gentiles through you and for this cause the prophet tells David here that the child he had begotten of the wife of Uriah should die Because by this deed thou hast given great occasion to the enemies of the Lord to blaspheme the child also that is born unto thee shall surely die For though it were in some regard a benefit both to David and Bathsheba that this child died so did God temper his displeasure with goodnesse for as long as this child had lived it would have been a memoriall of their sinne and shame both to themselves and others yet considering the affection they bare to their child and the manifestation of Gods displeasure therein it was indeed a sharp affliction and caused David a great deal of sorrow Vers 16. David therefore besought God for the child c. For though Nathan had told him that the child should surely die yet he might hope that this was threatned conditionally and that upon his tears and repentance this sentence might be reversed as was afterward that of Hezekiah his death and the destruction of the Ninivites Vers 18. And it came to passe on the seventh day that the child died That is the seventh day after he fell sick or as many take it the seventh day after he was born and if we thus understand the words then the child died before he was circumcised and yet after he was dead David cheared up himself we see not doubting of the childs salvation yea though he was begotâ—en in adultery vers 23. But now he is dead wherefore should I fast Can I bring him back again I shall go to him but he shall not return to me Vers 20. Then David arose from the earth and washed and anointed himself and changed his apparell and came into the house of the Lord and worshipped c. There is a law Num. 10.14 That when one died in a tent all that came into the tent and all that was in the tent should be unclean seven dayes yet David presently after the death of this infant washed himself and went up into the house of God either therefore this law when they came to dwell in houses was understood to extend no further then to the room where the party died not to the whole house or else the child died not in the same house wherein David was but in some other house not farre from Davids pallace Many reasons may be conceived why David his conscience being now awakened was so eager to worship God in his house to wit partly that he might blesse God for calling him to repentance when he lay in such a dangerous condition for giving him assurance by the prophet that his sinne was pardoned and for enabling him to bear with patience the losse of his child and partly that he might further acknowledge and bewail his sinnes before God and pray for mercy in regard of those remaining corrections which God had threatned him with at least that God would strengthen him to bear them and sanctifie them to his good However observable it is that so eager he was upon these duties of Gods worship that though he had fasted all the time the child lay sick yet he would not eat any thing till he had first been in the house of God that is the tabernacle which he had set up for the ark but when once he had been there and had there worshipped the Lord Then as it follows in the next words he came to his own house and when he required they set bread before him and he did eat Vers 24. And David comforted Bathsheba his wife Both concerning the losse of her child and concerning her adultery with David for which it is likely she was also at present much afflicted upon this discovery of the Lords displeasure against them and indeed some Expositours conceive that Bathsheba was so farre troubled about it that she questioned whether she might as yet safely live as a wife with David till he comforted her and satisfied her herein which they gather from the order of the words in this place And David comforted Bathsheba his wife and went in unto her and lay with her And she bare a sonne and called his name Solomon Which signifieth peaceable and it was by expresse direction from God that David gave his new-born sonne this name as is evident 1. Chron. 2â— 9 where David tells Solomon how he had herein received a charge from God Behold a sonne shall be born unto thee who shall be a man of rest and I will give him rest from all his enemies round about for his name shall be Solomon and I will give peace and quietnesse unto Israel where we see the reason of his name is also expressed because of the great peace the Israelites should enjoy under his reigne therefore was his name called Solomon that is peaceable and herein was Solomon a type of Christ who is styled Isaiah 9.6 The Prince of peace and partly because his subjects do even here in this world enjoy peace with God to whom he hath reconciled them by the bloud of his crosse and peace with their own consciences yea and with all the creatures but especially because in heaven they shall enjoy a perfect and solid peace unto all eternity Vers 25. And he sent by the hand of Nathan the prophet and he called his name Jedidiah That is the Lord sent Nathan to David to tell him that his child should be called not Solomon onely but also Jedidiah that is Beloved of the Lord to wit because of Gods singular love to him and thus did the Lord chear David by the same prophet by whom he had humbled him Nathan it was that told him that his former child born of Bathsheba should surely die and by Nathan now the Lord assured him concerning this child that he should be Jedidiah that is The beloved of the Lord and herein also was Solomon a
severity against his sonne by his own sentence in her cause as is more fully exprest in the next words For the king doth speak this thing as one that is faulty in that the king doth not fetch home again his banished that is in judging that it is fit my sonne should be spared thou hast condemned thy self as faulty in that thou hast not fetched home thy banished sonne Vers 14. For we must needs die and are as water spilt on the ground which cannot be gathered up again Some Expositours understand this of the people of Israel and the state of their kingdome and common-wealth to wit that their welfare did so depend upon Absaloms that if he were not fetched home again they esteemed themselves but as dead men and that the state of their kingdome must needs come to nothing and be dissolved without hope of recovery even as water spilt upon the ground which cannot be gathered up again and thus she proves that the king was in the same manner faulty against the people of God in not fetching home his Absalom as the revengers of bloud were against her in seeking to bereave her of her onely sonne But rather I conceive it is meant of the inevitable lot of all mortall men to wit that they must need die and that being dead they cannot be recalled no more then water can be gathered up that is spilt upon the earth for this is the plain sense of the words and is pertinent to make good that which she had said that the continuing of Absaloms banishment would leave Gods people in as desolate a condition as she should be loosing her second and now onely sonne for though David were yet living and Absalom though in a strange countrey yet against this she opposeth the uncertainty of their lives who knows how soon David might die or Absalom living in such sorrow as a banished man if either of these should happen they should be forlorn loosing him whom they esteemed the coal that should renew the light of their Israel when it seemed to be extinguished by Davids death or else it may be referred to Amnon that he being dead could not be recalled and why then should they for him take away the life of Absalom too Neither doth God respect any person yet doth he devise means that his banished be not expelled from him In these words she moveth David to shew mercy to Absalom even from the example of the Lord himself if David should say that though he be his sonne yet he must not be respected in point of Justice she hath given here an answer to this that neither doth God respect any person yet doth he devise means that his banished be not expelled from him that is though to shew his detestation of bloudshed he hath imposed a kind of banishment upon those that kill a man unwillingly yet he hath appointed cities of refuge for them in the land of Israel and hath not expelled them from him out of the land to live where their souls should be endangered amongst an idolatrous people yea he hath devised a means that their banishment should not be hopelesse there for he hath given way that at the death of the high priest they should be freed from that restraint Numb 35.25 Some Expositours do otherwise understand this which is said that the Lord doth devise means that his banished be not expelled from him for some conceive it is meant of his favour in receiving repenting sinners that though without respect of any mans person he hath cast off all mankind for sinne yet he hath devised a means that such as will repent submit and believe in Christ should be received into his favour again and thus they conceive that this woman did covertly put David in mind of Gods pardoning his adulterie with Bathsheba and murder of Uriah as a strong inducement to move him to shew mercy unto Absalom Others understand it of Gods providence in regard of Absalom to wit that though he had chastised him by this banishment he had suffered yet he had hitherto kept him alive and had now moved the people to set this woman a work to solicite David for him and so had devised a means that his banished that is Absalom should not be for ever expelled from him but the first exposition I conceive is most proper Vers 15. Now therefore that I am come to speak of this thing unto my Lord the king it is because the people have made me afraid That is because their discontent made me fear what the event of this would prove or because I was afraid for the peoples sake to wit first lest he should make an invasion upon the land being aided therein by his father-in-law the king of Geshur to whom he is fled or secondly lest the people should rise up in some uproar because of him and send for him home without thy consent and perhaps proceed further to some more mutinous and mischeivous courses or thirdly lest the people should hereafter be corrupted in point of Religion by means of him who hath lived so long amongst idolatrous heathens Vers 16. For the king will heare to deliver his handmaid c As if she should have said I reasoned thus with my self surely the king will heare me his poore handmaid in this case of my sonne and if so his answer will be comfortable also when I come to propound the case of his own now this confidence of hers that the king would grant her request she alledges here not onely to shew what it was that did embolden her to come to the king with this request but also as an argument whereby to move him to satisfie her desire for all men are naturally loth to deny those that come to them with full assurance that what they crave shall be done for them Vers 17. For as an Angel of God so is my Lord the king to discern good and bad That is thou art exceeding wise to discern between good and evil in any thing that is propounded to thee some Expositours hold that she said David was as an Angel of God to discern good and bad because he was a Prophet and inspired by God to judge of any thing propounded to him But I rather joyn with them that say it was proverbiall phrase used in those times to expresse a mans excellency in any thing by comparing him to an Angel of God for thus Achish said to David 1. Sam 27.9 thou art good in my sight as an Angel of God and Mephibosheth to David chap. 19.27 My Lord the king is as an Angel of God however the aim of the woman of Tekoah in extolling David thus was partly to give a reason why she was so confident that he would rightly judge in this cause and partly to curry favour with him that hereby he might be the better wonne to grant her desire and therefore we see in what an excessive strain she extolls his wisdome as flatterers are
wont to do when they extoll Princes vers 20. My Lord is wise according to the wisdome of an Angel of God to know all things that are in the earth Therefore the Lord thy God will be with thee Because thou judgest rightly and no doubt wilt so do in this which I have adventured to commend to thee the Lord will be with thee to blesse thee in all thy enterprizes prospering thy government and making thy kingdome to flourish Vers 22. And Joab fell to the ground on his face and bowed himself and thanked the king c. Though Joab knew well that David desired Absaloms return more then he for this it was which put him at first upon this plot as is expressed before vers 1. yet because David would seem to do it merely upon his request and he knew it would endear him to David that he should desire and rejoyce at the welfare of his children therefore he also carried himself as if he thought that David had done it for his sake professing that he accepted it with much thankfulnesse and as a clear argument of the kings favour to him Vers 24. And the king said Let him turn to his own house and let him not see my face This David enjoyned first to humble Absalom the more for his sinne and that too that the recovery of his fathers favour might not embolden him to do evil again and secondly out of a respect to his own credit amongst the people that he might not seem too facil to one that was guilty of so foul a fact but that rather it might be thought he was in a manner constrained to fetch him home and thirdly to deterre others from doing the like Vers 25. But in all Israel there was none to be so much praised as Absalom for his beauty c. This mention of Absaloms rare beauty is here inserted to intimate one reason of Davids strong affection to him and to shew how hard it was to hide himself from him or it is prefixed before the story of his rebellion first because this was one main thing that made him so proud and high minded and secondly because this was one thing that did much winne the hearts of the people towards him Vers 26. He weighed the hair of his head at two hundred shekels after the kings weight Which was about foure pound weight Vers 27. And unto Absalom there were born three sonnes c. Chap. 18 18. It is said he had no sonne of which see the note there Vers 29. Therefore Absalom sent for Joab to have sent him to the king c. This being thus prefixed before the story of Absaloms rebellion it makes it probable that the discontent he took at this did first stirre in him that purpose of rising against his father and knowing not well how to accomplish this as long as he continued banished from the court this might make him so violently earnest to be brought again into the kings favour Vers 32. Wherefore am I come from Geshur it had been good for me to have been there still First because his fathers displeasure was farre the more grievous the nearer he was to him secondly because the infamy of not being suffered to see his father would not have been so notorious and remarkable had he continued in Geshur as it was now that he was come home to Jerusalem and thirdly because in Geshur he injoyed his libertie whereas now he was cooped up in his house and might not come to the court therefore he professeth that he had rather have stayed in Geshur still then live in that manner as he did It seems he minded not much the libertie of Gods ordinances which he was wholly deprived of in Geshur and now might enjoy again being returned to Jerusalem No what cared he for Gods ordinances because he might not come to the court Jerusalem was to him no better then Geshur Now therefore let me see the kings face and if there be any iniquity in me let him kill me That is if he will not suffer me to see his face as being one that have deserved to die let him put me to death for I had rather die then live thus but whence was this confidence of Absalom perhaps out of an opinion that he did well in revenging the rape of his sister but especially from a secret perswasion he had of his fathers gentlenesse and indulgence towards him by reason whereof he knew he would not put him to death Vers 33. So Joab came to the king and told him and when he had called for Absalom he came to the king c. As soon as David heard that Absalom took it so heavily that he was debarred from his fathers presence and that he chose rather to die then not to see his face he concluded that now he was throughly humbled and that this proceeded from tender affection to his father when indeed there was no such matter but he desired onely to be at the court that he might ingratiate himself amongst the people and advance himself to his fathers throne and so thereupon he sent for him kissed him and was fully reconciled to him CHAP. XV. Vers 1. ABsalom prepared him chariots and horses and fifty men to run before him This is doubtlesse noted as an unusuall state in the princes of those times and as the first course he took both to make known to the people that he expected to succeed his father in the throne for in the great state he took upon him they might see what his hopes were and also to gain upon the affection of the people for outward pomp and shews and magnificence are wont mightily to work upon the common people who by the outward bravery of men are still ready to conclude that they are men of brave and gallant spirits David we must know began now to be aged Absalom therefore remembring how his father had shewed his displeasure against him for killing his brother Amnon and fearing least for that fact of his he should be judged unworthy to succeed him yea and hearing perhaps some rumours to that purpose scattered abroad concerning Solomon through he were Davids eldest sonne yet he thought it not safe to abide his fathers death but resolved to see if he could make himself king his father being yet living and to that end first he sought secretly to winne unto himself a popular reputation and so to steal away the hearts of the people from his father and then brake forth into an open insurrection against him and thus the Lord did not onely correct David for his sinnes in the matter of Uriah according to that which the Lord had said to him by the prophet Nathan Behold I will raise up evil against thee out of thine own house chap. 12.11 but also for his fond indulgence towards this his ungratious sonne when he had killed his brother he was pardoned and was not cut off according to Gods law and now did he lay
for the pillar which Absalom here reared up that the memory of his name might thereby be preserved unto posterity it is very probably conceived by some Expositours that it was some monument such as were the Egyptian pyramids which he intended to be the place of his buriall and that upon the relation of his ignoble buriall in the foregoing verse to wit that he was cast into a pit and had a heap of stones thrown upon him this is presently inserted concerning the goodly sepulchral monument which he had provided for himself to shew how he was crossed in his expectation For he said I have no sonne to keep my name in remembrance Hereby it appears that God had before this time deprived him of his three sonnes mentioned chap. 14.27 not judging him worthy of sonnes that would not stoop to honour his own father and that had murthered his own brother and withall hereby God provided for the more peaceable advancing of Solomon to the throne after Davids decease Vers 22. Then said Ahimaaz the son of Zadok yet again to Joab But howsoever let me I pray thee also run after Cushi He pressed again for libertie to go after Cushi as hoping to out-run him and having be-thought himself that he might acquaint David with the good tidings of the victory though he suppressed that particular concerning the death of Absalom Vers 23. Then Ahimaaz ran by the way of the plain and over-ran Cushi Whereas Cushi ran the nearest way which was hilly and mountainous Ahimaaz chose to go a further way by the way of the plain and so by the advantage of the way he out-ran Cushi and came first to David Vers 24. And David sate between the two gates c. That is at the entring in of the citie Mahanaim waiting to heare tidings from the army that was gone forth against Absalom It seems that the gates of cities were in those times built as they are now with high towers and so stronger and thicker then other parts of the wall and therefore had two gates one inward toward the citie and another outward toward the suburbs and between these two gates it was that David now sate Vers 25. And the king said If he be alone there is tidings in his mouth That is if there were many coming together we might well fear they fled from the face of the enemy but if there be but one alone doubtlesse it is a messenger that is sent with some tidings Vers 27. And the king said He is a good man and cometh with good tidings David inferres that if it were Ahimaaz that was coming he doubtlesse brought good tidings because he was a good man whereof there may be two reasons conceived First that being a good man he was not likely to be the first in flying away and therefore it was not likely he fled from the enemy but rather he came with tidâ—ngs and secondly that being a good man he was the more likely to be desirous to bring good tidings to the king or had used to bring him good tidings Vers 33. And the king was much moved and went up to the chamber over the gate See the note above vers 5. partly as apprehending the misery of Absaloms dying in his sinne and partly as remembring that his sinne in the matter of Uriah was now punished in the death of this his ungracious sonne he felt his passions breaking out so violently that not being able to go home to his own house and being withall doubtles ashamed that his passion should be seen he was glad to run up to the chamber over the gate where he was sitting when he heard the tidings there in secret to poure out his sorrow nor was he able to suppresse his passions â—o long but as he went up as it follows in the next words he brake out into a bitter lamentation O my sonne Absalom my sonne my sonne Absalom would God I had died for thee c. Because he feared his everlasting perdition he wished that he had died rather then Absalom CHAP. XIX Vers 3. ANd the people gat them by stealth that day into the citie as people being ashamed steal away when they flee in battel That is in stead of entring the citie in a triumphant manner as souldiers are wont to do that return with victory from the battel they scattered themselves asunder and stole secretly into the citie as if they had fled in the battel and as ashamed of their cowardise were now loth that any body should see them Vers 4. But the king covered his face c. See the note chap. 15.30 Vers 5 And Joab came into the house to the king and said Thou hast shamed this day the faces of all thy servants c. Joab saw that there was some danger lest the hearts of Davids friends and servants should be alienated from him by his carrying of himself so disrespectfully to those that had hazarded their lives for him and he perceived too that his passions were so violent that there was no way to winne him to withstand them unlesse he spake that which might startle him and scare him and hence it was that he spake so roughly and sharply to David more roughly indeed then otherwise it had been fit for a subject to speak to his sovereigne Vers 7. Now therefore arise go forth and speak comfortably unto thy servants c. This Joab advised David to do that he might prevent the alienating of his servants affections from him and perhaps too because the addressing of himself to the affairs of his kingdome would be the best means to allay his passions and indeed after that he came forth and sat in the gate we heare no more of his violent weeping and wailing Vers 9. And all the people were at strife throughout all the tribes of Israel c. That is throughout all the ten tribes of the Israelites the people began to blame one another for siding with Absalom in his insurrrection against his father and to call upon their Elders and Officers to go and submit themselves to him and to fetch him back again into the land of Israel to the citie of Jerusalem that he might be reestablished in the throne to reigne over them again as he had done Vers 10. And Absalom whom we anointed over us is dead in battel c. This is another argument wherewith the Israelites perswaded one another to submit themselves again to David and it is as if they had said we see that God was against us in that attempt of ours to make Absalom king and why do we then still stand it out and not go in and seek reconciliation with our king whom we have wronged Vers 11. And king David sent to Zadok and to Abiathar the priests saying Speak unto the Elders of Judah c. The men of Judah had been the first and chief in siding with Absalom and had delivered up to him the citie of Jerusalem and the strong fort of
David to number Israel and the like we have 1. Sam. 26.19 If the Lord have stirred thee up against me let him accept an offering 1. Kings 22.22 I will go forth and be a lying spirit in the mouth of all his Prophets Vers 2. For the king said to Joab the captain of the host which was with him c. That is he spake to Joab who had the command in chief over the host which were at that time in their course attending upon David In 1. Chron. 27.1 c. it is expressely said that for every severall moneth there were severall bands of four and twenty thousand that did in their courses attend upon the king and hence is this expression captain of the host which was with him and the rather happely is this clause added because the host which now attended in Jerusalem upon the king was to go out with Joab to attend him in this service of numbring the people Go now through all the tribes of Israel from Dan even to Beer-sheba and number ye the people c. He enjoynes them to number the people that is all that were fit for warre vers 9. and there were in Israel eight hundred thousand valiant men that drew the sword and the men of Judah were five hundred thousand men and gives no other reason but this that I may know the number of the people and herein the sin of David is intimated to wit that he did it causelessely merely out of curiositie and pride and carnall confidence in the multitude and strength of his people Vers 3. But why doth my Lord the king delight in this thing That is why should this be done there being no other cause for it onely to satisfie thy curiositie and to delight thy self therein In 1. Chron. 21.3 there are other reasons added which Joab used also to disswade the king from this his purpose of numbring the people as are they not all my lords servants why then doth my lord require this thing why will he be a cause of trespasse to Israel concerning which see the note there Vers 4. Notwithstanding the kings word prevailed against Joab and against the captains of the host c. Though not Joab onely but the captains also with him did what they could to disswade David yet David resolved it should be so and so it was done though he could not over-ballance them with reasons yet his word prevailed he had said it should be so and therefore it must be it is indeed a very disputeable question whether Joab and the other captains did well in yielding to David for the numbring of the people Some hold that they did well therein and that because when Princes enjoyn that which is not in it self sinfull as doubtlesse it was not evil in it self to number the people the subject then is bound to obey others hold that Joab did sinne in obeying the kings command herein first because Joab perceived plainly that David commanded this causelessely and onely to satisfie his vain glorious humour and so as the commanding of this with such an intention made it sinfull in David so the obeying of this command in Joab when he knew the kings intention was evil could not be warrantable and secondly because it appears that Joab did it against conscience for so it is said 1. Chron. 21.6 the kings word was abominable to Joab yea and when he did it his mind gave him it seems that there would come some judgement upon the kingdome for it why doth my lord saith he require this thing and indeed in these regards this last opinion seems to be the most probable Joabs conscience was against this unnecessary numbring of the people the rather happely because it was like to be some way chargeable and burdensome to the people but he had once angered David before by going against his command in the death of Absalom and he was loth to hazard his displeasure again Vers 5. And they passed over Jordan and pitched in Aroer c. A citie of the Gadites Numb 32.34 which lay in the midst of the river Arnon Deut. 2.36 called here the river of Gad but that which is most observable is the phrase here used that they pitched in Aroer which is a military word with bands and troops of souldiers for of this I know no reason that can be given but that it was to over aw the people lest they disliking what was done should refuse to submit to the kings command and that it may be because there was alwayes some tribute or pollmoney paid at the numbring of the people at least some Officers had their sees which was a great burthen to the subject being done especially with out any just cause this might well be one chief reason why the businesse was as is noted before so abominable to Joab Vers 6. And they came to Dan-jaan Which is usually called Dan without any other addition as we may see Josh 19.47 Vers 7. And came to the strong hold of Tyre and to all the cities of the Hivites and of the Canaanites That is all the cities formerly possessed by those nations or where some remainders of those nations did still live mixed among the Israelites Vers 9. And there were in Israel eight hundred thousand valiant men that drew the sword Hereby it is evident that onely those men were numbred that were of years and of abilitie of body to bear arms the reason whereof is given 1. Chron. 27.23 But David took not the number from twenty years old and under because the Lord had said he would encrease Israel like the starres in the heavens and besides the intention of David was chiefly to know the strength of his kingdome for that was it wherein his heart was exalted he desired to know how many armed men fit for warre he was able if need required to bring into the field besides though it be said in generall that in Israel that is in the tribes of Israel considered apart from Judah there were eight hundred thousand valiant men yet we must know that the tribes of Levi and Benjamin were not included in this number for so it is expressed 1. Chron. 21.6 But Levi and Benjamin counted he not amongst them for the kings word was abominable to Joab concerning which see the note in that place but why is it said 1. Chron. 21.5 that there were found in Israel eleven hundred thousand and here it is said that there were found of them but eight hundred thousand I answer that in the Chronicles it is likely that the ordinary companies of the trained bands are included which in their turns did every moneth attend in Jerusalem which are here omitted because their names were alwayes kept enrolled and therefore there was no need now to take the account of them but was there then three hundred thousand of them I answer there were two hundred eighty and eight thousand of them for there were four and twenty thousand which
and others that were of Davids guard and in their courses attended upon him Vers 11. Wherefore Nathan spake unto Bathsheba the mother of Solomon saying By Nathan the Lord had made known to David his will concerning Solomons succeeding him in the throne 1. Chr. 22.8 9. 2. Sam. 7.13 and therefore Nathan knowing this which Adonijah had done to be against the will and purpose of the Lord and against that which David had appointed was the forwarder to stirre and oppose himself against it and to that end he went presently to Bathsheba before she though the mother of Solomon had heard any thing of that which Adonijah had done and acquainting her with what he had heard and that by way of enquiry to startle her the more Hast thou not heard that Adonijah the sonne of Haggith doth reigne he sets her on work to go to the king about it as knowing that in regard of her affection to her sonne none would be more zealous in the businesse then she and that in regard of Davids great affection to her none was more like to prevail with him onely for her encouragement he addes those words And David our Lord knows it not thereby intimating that she need not fear but David when he came to know what was done would soon take a course to suppresse Adonijah Vers 12. Let me I pray thee give thee counsel that thou mayest save thine own life c. To make Bathsheba the more willing to hearken to him Nathan here tells her how deeply the businesse concerned her and that because if Adonijah prevailed she might be sure that he would never let Solomon her sonne live that was his rivall for the crown nor her neither whose hatred he would alwayes fear because of the wrong he had done her Vers 18. Adonijah reigneth and now my Lord the king thou knowest it not This last clause Bathsheba addes to let the king know that she did not tell him of Adonijahs reigning as blaming him for breaking his promise for she was fully assured that he knew nothing of it but onely to make known the insufferable insolency of Adonijah who durst attempt such a thing without his privity and that David might in time take some course to suppresse him Vers 20 And thou my Lord O king the eyes of all Israel are upon thee c. That David might not fear lest he should not be able to oppose the faction of Adonijah Bathsheba seeks to assure him that the people were generally enclined to yield to that which he should determine herein and did wait to see which of his sonnes he would appoint to sit in the throne after him or rather that he should appear for Solomon and make good what he had formerly declared concerning him in a publick assembly of the Princes and Elders of the people Vers 21. I and my sonne Solomon shall be counted offenders That is I and my â—onne shall be charged for endeavouring to have gotten the kingdome from Adonijah to whom of right it did belong and so for that shall suffer as offenders Vers 22. While she yet talked with the king Nathan the Prophet also came in And so Bathsheba went out for though that be not expressed here yet it is evidently implyed vers 28. where it is said that when Nathan had spoken his mind David commanded that Bathsheba should be called in again Vers 24. My Lord O king hast thou said Adonijah shall reigne after me c. This he demands onely to intimate that he verily believed that what Adonijah had done he had done without his allowance first because David was not wont to resolve any thing in such weighty affairs without consulting with him and secondly because he himself had brought that message to him from God concerning Solomons succeeding him in the throne Vers 26 And thy servant Solomon hath he not called Thus she calls her sonne by way of endearing him to David to wit by intimating that he was willing to obey his father in all things and sought not to wrest the kingdome away before he was dead as Adonijah did Vers 28. And she came into the kings presence and stood before the king And so Nathan went out again as is also clearly implyed vers 32. where it is said that when David had spoken what he had to say to Bathsheba he gave order that Nathan should be called in again Vers 29. As the Lord liveth that hath redeemed my soul out of all distresse c. In renewing his oath to Bathsheba David mentions the Lords delivering him out of all distresse as an engagement whereby he was bound to be carefull of doing what in Gods presence he had sworn he would do Vers 31. Let my lord king David live for ever This may be meant thus Long mayest thou live here and for ever in the world to come but because this was an ordinary form of speech which they used to Princes in those times not onely amongst the Israelites but also amongst other nations as we may see Neh. 2.3 where Nehemiah spake thus to Artaxerxes Let the king live for ever and Dan. 2.4 Then spake the Chaldeans to the king in Syriack O king live for ever and so in many other places of that Prophecy therefore many hold with good probability that the meaning of this phrase of speech was onely to imply that they desired the long life of their king and could be glad if it might be so that they might never loose him and this too Bathsheba might at present say the rather to imply that she desired not her sonne Solomon should be presently king but rather that king David might live to enjoy it himself many and many years but onely that after his decease her sonne might then succeed him in the throne Vers 33. Take with you the servants of your lord That is my life-guard to wit the Cherethites and Pelethites vers 38. and this David appointed partly for their better safeguard and partly by way of honouring Solomon as their new anointed king And cause Solomon my sonne to ride upon mine own mule and bring him down to Gihon A river on the west or southwest of Jerusalem which Hezekiah brought streight down to the west side of the citie of David 2. Chron. 32.30 and it is thought to be the same that is elsewhere called Siloe Thither David would have Solomon go to be anointed either because thence he might afterward enter the citie with the more pomp and solemnity or else because it was not farre from En-rogel where Adonijah and his confederates were met and so it served the better for their astonishment when they should heare the noise made at Solomons anointing or else that all men might perceive that David had now before his death appointed him to be anointed king in opposition to Adonijah who had exalted himself to be king over Israel Vers 38. And the Cherethites and the Pelethites c. See the note 2. Sam. 8.18 Vers
39. And Zadok the priest took an horn of oyl out of the tabernacle and anointed Solomon Concerning this ceremony of anointing kings see the notes 1. Sam. 10.1 and 16.13 Doubtlesse the tabernacle here spoken of from whence Zadok took an horn of oyl for the anointing of Solomon was not the tabernacle of Moses which was yet in Gibeon 1. Chron. 16.39 but that which David had set up for the ark 2. Sam. 6.17 and much lesse can we say that it was of that holy oyl which was at first provided for the anointing of the priests for it is expressely said that no other use was to be made of that oyl Exod. 30.32 Upon mans flesh shall it not be poured or that the horn of oyl wherewith David was at first anointed was for ever after kept in the tabernacle that so the succeeding kings might be anointed therewith as some conceive for there is no just ground for this conjecture all that can be said is this that there being oyl kept in the tabernacle for severall holy uses Zadok the priest took an horn of this oyl to anoint the king the rather happely because the office of the Magistrate is indeed holy and accordingly we see the seat of Justice is called the holy place Eccles 8.10 Vers 40. And the people piped with pipes and rejoyced with great joy c. This exceeding great joy of the people at the inauguration of Solomon was first because the people hoped that by settling him in the throne to whom by Gods own appointment it did belong and that whilst David was yet living to maintain what was done those civil warres would be prevented which by the faction that Adonijah had made amongst the great ones were like to have been kindled in the land secondly to testifie their willing and chearfull submission to his government but then thirdly it was surely intended by the providence of God to shadow forth the great joy that should accrew to Gods people by the kingdome of Christ of whom Solomon was a notable type when men should come in willingly and submit to his government whence is that of the Prophet Zach. 9.9 Rejoyce greatly O daughter of Zion shout O daughter of Jerusalem behold thy king cometh unto thee c. Vers 42. And while he yet spake behold Jonathan the sonne of Abiathar the priest came c. This Jonathan was one of those that lurked nigh to Jerusalem as spies when Absalom rebelled against his father that they might bring David word upon every occasion of what was usefull for him to know 2. Sam. 16.36 but now it seems his father siding with Adonijah he also took part with him and so perhaps lay now as a spie at Jerusalem to bring Adonijah word of Davids proceedings As for those words of Adonijah to him Thou art a valiant man and bringest good tidings see 2. Sam. 18.27 Vers 43. And Jonathan answered and said to Adonijah Verily our Lord king David hath made Solomon king As if he should have said the tidings I bring are farre from good tidings for surely David hath made Solomon king whether these be good tidings or no judge ye Vers 47. The kings servants came to blesse our Lord king David c That is to congratulate with him the happie accomplishment of that which God had appointed and David greatly desired to wit the settling of Solomon in the throne with the generall approbation and applause of the people and by way of thankfulnesse for the care he had taken hereby to settle the peace of the land to desire the Lord to give him much comfort and the land much benefit by this sonne of his whom God had appointed to succeed him in the throne And the king bowed himself upon the bed By way of adoration and worshiping of God see the like Gen. 47.31 Vers 50. And caught hold on the horns of the altar Either that which David had built or that in Gibeon where the tabernacle now was 1. Chron. 21.29 and this he did to secure himself from being put to death for though we reade of no expresse Law that God ever gave to his people that those that fled to his altar should thereby be secured yet that it was of old a custome for malefactours to fly to the altar for shelter is evident Exod. 21.14 But if a man come presumptuously upon his neighbour to slay him with guile thou shalt take him from mine altar that he may die to wit either because it was held a kind of impiety to shed the bloud of a man in that holy place whither none might enter that had touched any dead thing or to draw them by violence as it were from God that were fled to him for succour or else because the altar being the place where God did shew forth the riches of his grace in accepting an atonement for sinne this hanging upon the altar was a kind of pleading that mercy should be shewn to them even for Gods sake who had shewn such mercy to man in the pardon of his sinnes and hence it was that Adonijah caught hold now on the horns of the altar he that perhaps despised Gods altar formerly was glad now to fly thither to save his life Vers 52. And Solomon said If he will shew himself a worthy man there shall not an hair of him fall to the earth c. That is if for the time to come he will carry himself faithfully and fairly as a subject ought to do not the least hurt shall be done him but if wickednesse shall be found in him that is if he be found any way false and treacherous for the time to come then he shall certainly without any mercy be put to death Vers 53. And Solomon said unto him Go to thine house That is withdraw thy self to thine house and live there a private life onely taking care of thine own domestick businesses and affairs and take heed that you meddle no more with the matters of the kingdome CHAP. II. Vers 2. BE thou strong therefore and shew thy self a man That is though thou art young and of tender years at least in respect of so great a charge as thou art now to take upon thee yet let thy carriage be man-like and such as may manifest a prince-like spirit and this he speaks of spirituall fortitude and magnanimity for indeed nothing more argues a truely valiant and courageous spirit then when a man a Prince especially can constantly proceed in the wayes of holinesse and righteousnesse and not be drawn aside either by flattery or fear As for Solomons age when he was anointed king see the note chap. 3.7 Vers 5. Thou knowest also what Joab the sonne of Zeruiah did to me and what he did to the two captains c. It is hard to say what this is which David here intends that Joab did him some think it is meant of his killing Absalom when he had given a charge to the contrary others understand it of
Solomon to Naamah the Ammonitesse before he died as is evident because Rehoboam the sonne of Solomon by this Naamah was born a full year before Solomon was king for Solomon reigned in all but fourty years chap. 11.42 and Rehoboam was one and fourty years old when he came to be king in the room of his father chap. 14.21 so that if Solomon took this daughter of Pharaoh to wife after Shimei's death as it is here set down in the story who had lived three years in Jerusalem after Solomon was king chap. 2.39 this marriage was many years after his marriage with Naamah at least in the fourth or fifth yeare of his reigne whether Naamah were at that time dead or no it is no where expressed but however that one chief aim in this match was to strengthen himself by joyning himself in affinitie with such a potent neighbour Prince as the king of Egypt now was is evident for therefore it is not said barely that he took Pharaohs daughter to wife but that he made affinitie with Pharaoh king of Egypt and took Pharoahs daughter c. implying that to joyn himself in affinitie with the king of Egypt was the great plot of this match it is not said whether she had embraced the Religion of the Israelites when he took her to wife yet considering that he is no where blamed for this marriage nor any thing said but that as yet he continued to walk in Gods wayes the high places onely excepted it is most like she forsook her idolatry and however that either before or after her marriage she became a proselyte and worshipped the true God we cannot well question because Solomon in this marriage is made a type of Christ who wooed the Gentiles and made them his spouse calling them from their idolatries to serve the true and everlasting God for hereto the Psalmist seems to allude Psal 45.10 Hearken O daughter and consider and encline thine eare forget also thine own people and thy fathers house And brought her into the citie of David untill he had made an end of building his own house That is having taken the daughter of Pharaoh to wife he brought her into the citie of David but yet he did not dispose of her in his own house there but in some other part of the citie and that either because his own house was not sufficient to entertain her and all her retinue or because he was at that time in building or at least had purposed to build a fair palace for himself with another adjoyning thereto for his Queen chap. 7.8 and so in that part of the citie of David she continued untill he had made an end of building his own house c. and the wall of Jerusalem round about Now this last clause concerning the wall of Jerusalem is I conceive added onely by the way to give a hint how the glory of Solomons kingdome did still flourish in every thing more and more that Jerusalem was walled about before this time is evident 2. Sam. 5.9 and 1. Chron. 11.8 but it seems Solomon did either erect a new wall without the old or else repair enlarge and fortifie the old building them with many stately towers and bulworks and so this city which was the place of his residence became farre the more glorious Vers 2. Onely the people sacrificed in high places c. This I conceive hath reference to that which is said before concerning the flourishing estate of Solomon in the last verse of the former chapter and the beginning of this his royall glory was every way great onely this saith the text was a blemish which stained the glory of his kingdome that as yet the people yea and Solomon too did offer sacrifices in their high places vers 3. which was directly against the Law Deut. 12.13 14. but of these high places see the note 1. Sam. 9.12 Vers 4. And the king went to Gibeon to sacrifice there for that was the great high place That is the largest and fairest the most famous and most resorted to and that happely because the tabernacle of Moses was there and therefore did Solomon go thither and with him all the chief of the Princes and Governours of the people whom he had called together 2. Chron. 1.2 3. concerning which see the note there Vers 6. And Solomon said Thou hast shewed unto thy servant David my father great mercy c. This he said in his heart being asleep for God understands the langague of the heart as well as that of the tongue and as the Lord can enable men to attend upon that which he sayes to them in their sleep so he can also give them power distinctly and with the full and free use of their reason their sleep no way disturbing their phancy to poure forth the desires of their souls in prayer to him and yet it may well be too that the intention of his mind all the day before upon the service of God made him fitter for the impression of such holy desires and thoughts when he was asleep and particularly to beg wisdome of God which before of all things he had most desired And thou hast kept for him this great kindnesse that thou hast given him a sonne to sit on his throne c. This was spoken in reference to Saul though God made Saul king over Israel as well as David yet he did not give it to Saul and his heirs and successours as he did to David this was a peculiar favour and honour which God reserved for David Vers 7. And I am but a little child I know not how to go out or come in That is young and unexperienced in state affairs and in comparison of this great burthen which must now lie upon me a very child so the Prophet Jeremy also speaks of himself Jer. 1.6 then said I Ah Lord God I cannot speak for I am a child some writers would hence conclude that Solomon was not above twelve years old when he began to reigne if not younger and so withall are forced to maintain that at eleven years of age he begat his sonne Rehoboam for it is manifest Rehoboam was born the yeare before he began his reigne because he reigned in all but fourty years chap. 11.42 and Rehoboam was one and fourty years old when he succeeded him in the throne but there is no cause why we should entangle our selves with such difficulties because Solomon saith here I am but a little child or because David said of him 1. Chron. 22.5 Solomon my sonne is young and tender for on the other side before this we see how David spake of him chap. 2.9 thou art a wise man and knowest what thou oughtest to do unto him for thus the Scripture usually speaks of young men Ishmael is called a child when he was at least eighteen years old Gen. 21.14 15. and David a youth and stripling 1. Sam. 17.23 whereas before 1. Sam. 16.18 he is called a mighty
and all the wisedome of Egypt By the children of the east is meant the Arabians or Chaldeans who were at this time famous for their learning especially for Philosophy Astronomy and other the liberall sciences as were also the Egyptians whence is that concerning Moses Acts 7.22 And Moses was learned in all the wisedome of the Egyptians and was mighty in words and in deeds and hereby it appears therefore that Solomon excelled in this kind of learning Vers 31. For he was wiser then all men then Ethan the Ezrahite and Henâ—n c. Who it seems were the famous men for learning and wisdome in these tines amongst the Israelites for these I conceive are the same that are mentioned amongst the posteritie of Judah the sonnes of Zerah 1. Chron. 2.6 and that therefore â—than is here called the Ezrahite it seems by were famous also for their poetry if these were that Ethan and Heman mentioned in the titles of the 88. and and 89. Psalmes Vers 32. And he spake three thousand proverbs c. So it is said in next verses thâ—t he spake of trees c. and that he spake also of beasts and of fowl and of creeping things and of fishes and that there came of all people to heare the wisdome of Solomon whereby it is evident that though he were a king of so great majestie and glory yet he read lectures of naturall and morall Philosophy and of Divinitie too for the instruction of those that would come to heare him Vers 34. And there came of all people to heare the wisedome of Solomon from all kings of the earth which had heard of his wisedome That iâ— from all the kings which were any thing near about him CHAP. V. Vers 1. ANd Hiram king of Tyre sent his servants unto Solomon c. This Hiram king of Tyre was also king of Zidon which was neare unto Tyre and therefore the Zidonians are called Hirams servants verse 6. Vnto thee will I give hire for thy servants for thou knowest that there is not among us any that can skill to hew timber like unto the Sidonians being therefore a neighbour prince when he heard of Davids death and his son Solomons succeeding him in the throne he sent as it seemes the custome of princes then was his Embassadours to Solomon to congratulate his succession and that the rather because as the Text saith he had beene alwayes a constant friend to David for Hiram was ever a lover of David And hereby it is evident that the eighty third Psalme was not composed by David because there the inhabitantâ— of Tyre verse 7. are named amongst other enemies that were confederate against the Israelites which doubtlesse was not in Davids and Hirams dayes Vers 3. Thou knowest how that David my father could not build an house c. To wit by common report It is said also that Solomon alledged the kindnesse Hiram had showne to his father in sending him Cedars to build himselfe an house whereof we have heard before 2 Sam. 5.11 and desired him to afford him the like favour for the building of a Temple for the Lord 2 Chron. 2.3 And Solomon sent to Hiram the king of Tyre saying As thou didest deal with David my father and diddest send him Cedars tO build him an house to dwell therein even so deal with me Vers 4. There is neither adversary nor evill occurrent That is to hinder the work of building the Temple Vers 5. I purpose to build an house unto the name of the Lord c. That is for the honour and worship of God of which see the note Deut. 12.2 and herein was Solomon a Type of Christ by whom the Church the spirituall temple of God is built Vers 6. Command thou that they hew me Cedar trees out of Lebanon c. Many Expositours hold that Libanus was a part of Solomons land and that he required of Hiram only workmen to hew timber But 1. because it is said that Hiram sent Cedars as a present to David 2 Sam. 5.11 And Hiram king of Tyre sent messengers to David and Cedar trees c. And 2. because of the great quantity of corne and oyle which Solomon gave to Hiram yeare by yeare in liew of this which he required of him verse 11. And Solomon gave Hiram twenty thousand measures of wheat for food to his houshold and twenty measures of pure oyle thus gave Solomon to Hiram yeare by yeare I rather thinke that Libanus was in the possession of the king of Tyre though it were the utmost bounds northward of the land of Canaan and that Solomon therefore had the timber also from him or else it may be that Libanus being a large tract of mountains was partly in Solomons territories though most in Hirams and so both may be true that most of the materials he had from Hiram and that such timber as was cut in Solomons territories was hewed also by Hirams servants Here is onely mention made of Cedar trees as being the chief timber he used but he sent also for Firre trees and Algume trees and for a man cunning to worke in gold and silver c. 2 Chron. 2.7 8. It is indeed said that David before his death prepared abundantly both workemen and Cedar trees and all other necessaries 1 Chron. 22.2 3 4 14.15 and 1 Chron. 29.2 But the meaning of that is only that he prepared exceeding much not that he prepared enough or more then enough both for the house and the holy utensiles therof though he had provided exceeding aboundantly yet there was much more wanting which Solomon therefore now takes care to provide And unto thee will I give hire for thy servants according to all that thou shalt appoint See the note verse 11. Vers 7. He rejoyced greatly and said Blessed be the Lord this day c. In 2 Chron. 2.12 it is Blessed be the Lord God of Israel that made heaven and earth c. now hence and because he calls the God of Israel Jehovah some Expositors conclude that he was a Proselyte which others deny and that because his people the Tyrians and Sidonians were at this time idolaters and served Ashtaroth who is therefore called the goddesse of the Zidonians Chap. 11.5 and indeed even the heathens had in these times a kind of reverent opinion of the God of the Hebrews and of the gods of other nations whom they worshipped not as we may see 1 Sam. 4.8 Woe unto us who shall deliver us out of the hand of these mighty Gods these are the Gods that smote the Egyptians 1 Kings 20.23 And the servants of the King of Syria said unto him their gods are gods of the hills therefore they were stronger than we Daniel 6 16. Now the king spake and said unto Daniel Thy God whom thou servest continually he will deliver thee and Acts 17.23 For as I passed by and beheld your devotions I found an Altar with this inscription To the unknowne God So that nothing can
North wall and their inner wings meeting in the middest of the house Neither is there any space allowed for the body of the Cherubs because their wings did arise as it were out of the middest of their backs Vers 30. And the floore of the house he overlaid with gold within and without That is both in the Oracle and without in the Temple Vers 31. The lintell and side-posts were a fift part of the wall The partition wall was twenty cubits long and twenty cubits high and the doore therefore being a fift part of it was foure cubits wide and foure cubits high narrower by a cubit then the doore of the Temple which was the fourth part of the wall vers 33. Some read this clause thus the lintell and side-posts were five square and then the meaning I conceive must be that the upper lintell was made of two pieces which went up in the midst like the ridge of a house and so the doore was five square Vers 33. So also made he for the doore of the Temple posts of olive tree a fourth part of the wall It was therefore five cubits broad for the partition must needs be twenty cubits the breadth of the Temple Vers 36. And he built the inner court with three rowes of hewed stone and a row of Cedar beams This Court here mentioned was questionlesse that which is called the court of the Priests 2 Chron. 4.9 but here called the inner Court in respect to that greater Court of the people which was without this but concerning these rowes of Stone and Cedar the opinion of Expositours is very different for some understand it of a low wall raised about this Court not above three cubits high over which the people might looke and see their sacrifices offered by the priests on the altar of burnt offering which was in this Court made of three rowes of stone perhaps of severall kinds and colours and a row of Cedar beames on the top Againe others understand it of a faire building about this Court wherein were foure galleries three of stone and one of Cedar which may seeme most probable first because this phrase he built the inner Court seemes to imply more then the raising of a low wall and secondly because in 1 Chron. 28.11.12 it seemes apparent that there were chambers and treasuries about the Courts of the Temple Then David gave to Solomon his sonne the pattern of the porch and of the houses thereof and of the treasuries thereof and of the upper chambers thereof and of the inner parlours thereof and of the place of the mercy-seat And the pattern of all that he had by the spirit of the Courts of the house of the Lord and of all the Chambers round about of the treasuries of the house of God and of the treasuries of the dedicate things and the like expression we have concerning the Temple Ezra 6.43 Vers 38. So was he seven yeares in building it From the second moneth of the fourth yeare of Solomons reigne when the foundation of this house was laid vers 1. to the eight moneth of the eleventh yeare when this house was finished is seven yeares and six moneths but the odd moneths as usually in other places are not here expressed CHAP. VII Vers 1. BUt Solomon was building his own house thirteen yeares Almost therefore twice as long was he in building his own house as in building the Temple for he was but seven yeares building that Chap. 6.38 the reasons whereof may be first that David had before his death provided a great part of the materialls for the Temple in a readinesse secondly that neither Solomon nor his workemen were so forward and zealous for the hastening and finishing these buildings as for that of the Temple and thirdly that happely this was a far greater building as indeed we may the better think it was if we reckon the house of Lebanon and the Queens house as part of this royall palace as most interpreters upon very probable grounds conceive they were Vers 2. He built also the house of the forrest of Lebanon c. Many Expositours hold that this house of the forrest of Lebanon was no part of that house of Solomons mentioned in the foregoing verse which was thirteen years in building but another house which he built in the forrest of Lebanon after those twenty yeares were expired that were spent in building the house of the Lord and his own house Chap 9.10 to wit when Solomon had taken Hamath 2 Chron. 8.3 which was the royall citie they say of Libanus and for the further confirmation of this they alledge that place Chap. 9.19 where it is said that Solomon built all that he desired to build in Jerusalem and in Lebanon and in all the land of his dominions but yet the most of Interpreters and I think most probably doe hold the contrary namely that it was a part of the Kings house which was thirteen years in building and that for these reasons first because there the golden Targets and Shields were kept which Solomon made Chap. 10.17 the King put them in the house of the forrest of Lebanon and were thence taken by Shishak when he came up against Jerusalem Chap. 14.25.26 and doubtlesse these were provided to be carried before the King by his Guard as were those of brasse which Rehoboam made in stead of the golden ones which the King of Egypt had carried away Chap. 14.28 and therefore could not be so farre off as mount Lebanon was secondly because it seemes to have beene the chiefe store-house and magazine of Armes which the kings of Judah had whence is that Esay 22.8 Thou didst looke in that day to the armour of the house of the forrest and it is not likely that Solomon would have his chiefe Magazine of Armes in mount Lebanon which was in the very utmost parts of his kingdome thirdly because it is not probable that Hiram afforded not help both of materials and builders for this house of Lebanon as well as for the rest of Solomons buildings and it is manifest Chap. 9.10.11 that Solomon gave Hiram his recompence at the end of those thirteen yeers spent in building his own house when as it is said there verse 1. Solomon had finished the building of the house of the Lord and the Kings house and all Solomons desire which he was pleased to doe fourthly because his throne of Judgement which we may well think was in Jerusalem was in a part of this house as we see in the seventh verse of this Chapter and fifthly because his wives house which is also here severally mentioned was a part of his owne house as appeareth 1 Kings 3.1 And Solomon made affinitie with Pharaoh king of Egypt and tooke Pharoahs daughter and brought her into the citie of David untill he had made an end of of building his own house c. under which the Queens house must needs be comprehended and why not then the house of
did Solomon build these high places for his wives idol-gods in the hill that is before Jerusalem that is in mount Olivet of which mention is made 2. Sam. 15.30 called afterwards the mount of corruption where they continued till Josiahs dayes 2. Kings 23.13 And the high places that were before Jerusalem on the right hand of the mount of corruption which Solomon the king of Israel had builded did the king defile probable it is that Solomon did purposely build them out of the citie as thinking it too much to defile the citie which God had chosen for his dwelling place with such abominations but yet being set up so nigh the Temple they might seem erected to outbrave or defie Gods Temple and therefore even hereby his sinne was aggravated Vers 8. And likewise did he for all his strange wives Though at first happely he might onely grant this favour to one or two of his wives yet the rest by degrees pleaded for the same libertie and so at last he was brought to build high places for all his wives idol-gods Vers 9. His heart was turned from the Lord God of Israel which had appeared unto him twice That is in an extraordinary way as he used to appear to his Prophets by dreams and nightly visions to wit once at Gibeon chap. 3.5 and the second time at Jerusalem chap. 9.2 which being a singular favour is therefore mentioned as a great aggravation of his sinne Vers 11. I will surely rend the kingdome from thee and will give it to thy servant And thus God repayed him in his kind for as he divided the honour that was onely due to God leaving part of it to the Lord and giving away part of it to his wives idol-gods so the Lord dealt with his posterity in regard of the kingdome leaving his sonne two tribes and giving away ten of the twelve tribes to Jeroboam his servant Vers 12. Notwithstanding in thy dayes I will not do it for David thy fathers sake That is because of the promise made to him 2. Sam. 7.12 13 14 15. Vers 13. But will give one tribe to thy sonne c. To wit one of the tribes of Israel considered apart from the tribe of Judah of the twelve tribes there were but ten that followed Jeroboam vers 31. Rehoboam therefore and his posterity had two tribes that revolted not to Jeroboam to wit Judah and Benjamin 2. Chron. 11.12 having Judah and Benjamin on his side and why then is it said here that one tribe onely should be given to Solomons sonne I answer because he speaks here of the tribes that belonged to the kingdome of Israel Judah in regard of her eminencie was still reckoned apart from the rest of the tribes 1. Sam. 11.8 And when he numbred them in Bezek the children of Israel were three hundred thousand and the men of Judah thirty thousand but especially after that division when Judah followed David and the other tribes followed the house of Saul henceforth the kingdome of Judah and the kingdome of Israel were still distinguished yea even after both were jointly under Davids command 2. Sam. 5.5 In Hebron he reigned over Judah seven years and six moneths and in Jerusalem he reigned thirty and three years over all Israel and Judah Now the Lord therefore threatning the rending away of the kingdome of Israel from the house of David he addes Howbeit I will not rend away all the kingdome that is all the kingdome of Israel but will give one tribe to thy sonne that is one of the tribes that belonged to the kingdome of Israel namely Benjamin see the notes vers 3. and chap. 12.20 and this the Lord promiseth to do for David his servants sake and for Jerusalems sake which he had chosen to wit that in the citie which God had chosen they might live under the government of Davids seed the true heirs of the kingdome from whom the Messiah was to descend Vers 15. When David was in Edom and Joab the captain of the host was gone up to bury the slain c. Of Davids subduing the Edomites we reade 2. Sam. 8.14 And he put garisons in Edom throughout all Edom put he garisons and they of Edom became Davids servants and at this time it seems whilest Joab prosecuted his victory slaying all the males where he came Hadad was hid being a little child and afterwards whilest he went about to see that all the dead that he had slain were buried Hadad secretly escaped away Yet some conceive otherwise of this passage to wit that after the conquest of the Edomites 2. Sam. 8.14 the Edomites fell upon the garisons which David left behind him and slew them whereupon Joab went up to bury the dead and to be avenged on the Edomites and so slaying all the males where he came Hadad of the seed-royall was conveyed away Vers 18. And they took men with them out of Paran To honour him with their attendance when he should come into Egypt Vers 21. Hadad said to Pharaoh Let me depart that I may go into mine own countrey As conceiving hope of recovering the kingdome of Edom now David and Joab were dead whom it seems he much feared or at least of enjoying liberty upon some honourable conditions to live again in his native countrey yet it is manifest he attempted nothing against Solomon a long time after this for he left Egypt immediately after Davids death before Pharaoh had cause to be jealous of him because of his affinitie with Solomon and till Solomons fall in his old age his enemies stirred not chap. 5.4 But now the Lord my God hath given me rest on every side so that it seems he either lay hid along time in Idumea or made some covenant with Solomon as becoming tributarie to him for his kingdome yea when he did stirre he was not able to shake off the yoke for the Edomites continued tributaries to the kings of Judah till Jehorams reigne 2. Chron. 21.10 Vers 23. Rezon the sonne of Eliadah which fled from his Lord Hadadezar king of Zobah To wit when David had gotten the better of his master in battel this it seems was when David got that great victory of the Syrians mentioned 2. Sam. 10.18 Vers 24. And they went to Damascus and dwelt therein and reigned in Damascus David had put a garison in Damascus 2. Sam. 8.6 It seems therefore that Rezon with his band of men set upon this garison and took the place from Solomon and so there reigned as king Vers 25. And he was an adversary to Israel all the dayes of Solomon That is after his first rising against him it is likely he was an adversary in heart ever since he fled in that battel wherein his lord Hadadezer was vanquished and that then he gathered this band of men here mentioned perhaps of his lords broken troops yet because David put garisons in Syria of Damascus 2. Sam. 8.1 6. and it is not probable that Solomon lost any
yeare before Solomon was crowned king of Israel for Solomon reigned but fourty years chap. 11.42 and Rehoboam was one and fourty years old when Solomon died 2. Chron. 12.13 Being therefore the undoubted heir to the kingdome for God had now settled the kingdome upon Solomon and his heirs 2. Sam. 7.12 13. and the consent of the people being never required for the establishing of his father Solomon in the throne why should it be now necessary to make him king or if the people must be called together for this why not to Jerusalem rather then to Shechem Surely this doth very probably imply that the ten tribes being already seditiously enclined did presently upon the death of Solomon revive the memory of that old division of the kingdome in the dayes of David and Ishbosheth the sonne of Saul 2. Sam. 2.8 9 10. and did openly make known that they would have him receive the crown and kingdome of Israel apart by it self as David did at Hebron 2. Sam. 5.3 and to that end called an assembly of the people at Shechem resolving to make themselves another king if Rehoboam gave them not the better satisfaction and that this was the cause of Rehoboams going thither Vers 2. When Jeroboam the sonne of Nebat who was yet in Egypt heard of it c. That is when he heard of Solomons death and that the ten tribes began to stirre against Rehoboam and to that end had appointed an assembly at Shechem Vers 3. They sent and called him c. That is at the same time when the people gave him notice of Solomons death c. they desired him to come out of Egypt to them and this too discovered that they meant not well to Rehoboam whatever they pretended that they send for Jeroboam who fled away as a traytour from Solomon his father into the land of Egypt Vers 4. Thy father made our yoke grievous c. To wit by tributes and taxes imposed upon them for though he made not the Israelites bondmen chap. 9.22 yet we reade of provision that was gathered in all his land for his houshold chap. 4.7 and of levies made for his buildings chap. 9.15 and besides in his latter dayes when his thousand wives and concubines were to be provided for and Temples built for their idol-gods and withall Hadad of Edom and Rezon of Damascus began to make warre against him we may well think he laid still greater and heavier impositions upon them and of these they desired now to be eased in this petition they presented to Rehoboam they had cause enough indeed to complain of Solomons government in his latter dayes because of the idolatry he had set up in the land but of this they speak not one word but onely complain of their taxes Make thou the greivous service and the heavie yoke whith thy father put upon us lighter and we will serve thee Vers 6. And king Rehoboam consulted with the old men that stood before Solomon his father c. How much more likely these men were to give him the best counsel then those whose counsel he afterwards followed is intimated in these words first because they were old men whose judgement is usually by long experience better then the judgement of younger men with the ancient is wisedome and in length of dayes is understanding Job 12.12 And secondly because they had stood before Solomon his father that is they had been of his servants and counsel and could not therefore but learn much wisedome of him who was the great oracle of wisedome in those dayes Vers 7. If thou wilt be a servant unto this people this day and wilt serve them c. In 2. Chron. 10.7 it is If thou be kind to this people and please them and speak good words to them that is if thou wilt answer them gently which was indeed the counsel of his father Solomon Prov. 15.1 a soft answer turneth away wrath and if thou wilt grant them their desire at present then they will alwayes continue thy subjects and servants Because Rehoboam might think that if he should yield to the people when they came in such an imperious insolent manner hereby he should make himself a slave and a servant to those which should be subjects and servants to him therefore to answer this the old men expresse themselves thus If thou wilt be a servant to this people this day c. as if they should say Be it so better it is to be a servant to them for a day and to stoop to them beyond that which were otherwise fitting and so to work them to the obedience of subjects by degrees which afterwards may be easily done then by standing too much upon terms of honour now to enrage them and drive them off to an open rebellion and this indeed was wise politick counsel but yet observable it is that as Princes counsellours are wont to do that which they aimed at was not the benefit and ease of the people but that he might appease them for the present and so having wonne them to submit to his soveraignty might afterwards use them as he pleased himself then they will be say they thy servants for ever Vers 8. But he forsook the counsel of the old men c. That is he misliked their counsel to wit because he thought it stood not with his honour so to stoop to the people and so thereupon he consulted with the young men that were growen up with him and stood before him that is the young gallants that attended him in his court the sonnes of the Nobles that had been from their childhood and youth brought up with him and herein we have the reason intimated why he afterwards preferred these mens counsels before the counsel of his aged grave Senatours to wit because his affection was more to these then to the other and so that made him the more inclinable to like that which they said but herein Rehoboam did notably discover his folly and made good what his father had written Eccles 2.18 19. I hated all my labour which I had taken under the sun because I should leave it unto the man that shall be after me And who knows whether he shall be a wise man or a fool yet shall he have dominion over all my labours Vers 10. My little finger shall be thicker then my fathers loins c. These were doubtlesse proverbiall speeches the meaning whereof was that Rehoboam would lay farre heavier burdens upon the people then ever his father had and that he would handle them more severely then ever his father had done my father hath chastised you with whips but I will chastise you with scorpions that is with whips that sting like scorpions and some indeed think that there was a kind of whips used in those times that for this cause were called scorpions now herein was the folly of Rehoboams young courtiers discovered that would teach their king to give such harsh language to a people
Libnah a citie in his own countrey and then no wonder though he stayed not to prosecute his victory in the land of Edom. Then Libnah revolted at the same time Libnah was a great citie within Judah one of the royall cities of Canaan when Joshua entred it Josh 10.29 30 It was by him given to the priests the sonnes of Aaron Josh 21.13 and now it rebelled against Joram because he had made such innovations in Religion and forced the people to idolatry as is expressed 2. Chron. 21.10 11. which no marvell though the Levites were least able to endure It is much indeed that one citie alone should venture upon such an attempt but perhaps the kings absence whilest he was in Edom and the discontent of the people yea perhaps some correspondence they might have with the Philistines who ere long invaded the land 2. Chron. 21.16 17. gave them hope of abettors and how they sped in the conclusion the Scripture expresseth not Vers 24. And Joram slept with his fathers and was buried with his fathers in the citie of David Before his death there was a prophesie in writing delivered him from Elijah the Prophet 2. Chron. 21.12 which threatned both his people his children his wives and his own body and immediatly what was threatned came to passe for first the Philistines and Arabians brake into Judea took the kings house made spoil of his goods and slew or carried away all his children save the youngest onely and then afterwards the Lord smote him with a grievous disease in his bowels which left him not till his guts fell out and being dead he was obscurely buried in the citie of David but not in the sepulchres of his Ancestours the kings of Judah and that without the lamentations and solemnities that had been used in other princes funeralls 2. Chron. 21.16 All the time of this kings reigne another king of the same name reigned in Israel to wit Joram the sonne of Ahab his brother in law And Ahaziah his sonne reigned in his stead He is elswhere called Jehoahaz 2. Chron. 21.17 and Azariah 2. Chron. 22.6 He was the youngest sonne of Joram for all the elder sonnes were slain or carried away by the Philistines 2 Chron. 21.17 In S. Matthews catalogue of the kings of Judah it is said Matth. 1.8 that Jehoshapoat begat Joram and Joram begat Ozias and so this Ahaziah who succeeded Joram and Joash who succeeded Ahaziah 2 Kings 11.2 and Amaziah who succeeded Joash 2. Kings 12.21 and was the father of Ozias are quite left out but this I conceive was onely because the Evangelist resolving to distribute the Ancestours of Christ into three severall ranks according to the three great changes that had happened in the state and finding just fourteen in the first rank from Abraham to David he laboured to reduce the other ranks to the same number too as knowing that equall numbers are a help to the memory and so to make just fourteen generations in that rank also from David to the captivitie he leaves out Ahaziah Joash and Amaziah and them perhaps rather then others because they were the next from Ahab by Athaliah the daughter of Ahab and wife of Joram Vers 25. In the twelfth yeare of Joram the sonne of Ahab king of Israel c. Yet chap. 9.29 it is said that he began to reigne in the eleventh yeare of Joram king of Israel which is because the yeare of Ahaziahs reigne did concurre with the latter end of the eleventh and the beginning of the twelfth yeare of Joram king of Israel Vers 26. Two and twentie years old was Ahaziah when he began to reigne c. In the 2. Chron. 22.2 it is said that he was two and fourty years old when he began to reigne we may reconcile this thus that he was two and fourty years old when he began to reigne alone by himself but that he was made king also when he was but two twenty years old his father yet living but then that must be granted which is before noted upon 1. Kings 22.42 to wit that Asa also was made king in his fathers life time and indeed because this answer may have some strong objections made against it therefore others do rather reconcile these two places thus to wit that those words in 2. Chron. 22.2 Fourty and two years old was Ahaziah when he began to reigne must be understood of the continuance of Omries pedigree who was great grandfather to this Ahaziah Omri reigned as sole king six years 1. Kings 16.23 Ahab two and twenty 1. Kings 16.29 Ahaziah his sonne two 1. Kings 22.51 Joram twelve 2. Kings 3.1 And thus Omries stock continued fourty and two years and therefore it is said that Ahaziah who was of that stock by his mother Athaliah in his two and fourtieth yeare began his reigne But this answer methinks is more unsatisfactory then the other the words in 2. Chron. 22.2 will hardly bear such an interpretation And his mothers name was Athaliah the daughter of Omri king of Israel That is the grandchild of Omri the daughter of Ahab the sonne of Omri vers 18. Vers 27. He was the sonne in law of the house of Ahab That is the sonne of Ahabs sonne in law to wit the sonne of Joram by Athaliah Ahabs daughter yet perhaps even he also by his mother Athaliahs perswasion married a daughter of the house of Ahab though by another wife Joash was born who succeeded him in the throne chap. 12.1 Vers 28. And he went with Joram the sonne of Ahab to the warre against Hazael the king of Syria in Ramoth Gilead Toward the latter end of his reigne Joram king of Israel undertook the recovery of Ramoth Gilead out of the hands of Hazael then king of Syria which Ahab his father had formerly attempted with ill successe and Ahaziah the king of Judah his sisters sonne joyned with him in that expedition as Jehoshaphat had formerly done with Ahab Vers 29. And king Joram went back to be healed in Jezreel of the wounds which the Syrians had given him at Ramoth c. That is Ramoth Gilead having wonne the town and then manned it strongly leaving the chief of his army there behind him with his captains of whom Jehu was the chief he withdrew himself to Jezreel to be cured of the wounds which he received in this siege of Ramoth Gilead See the note chap. 9.14 CHAP. IX Vers 1. ANd Elisha the prophet called one of the children of the prophets and said unto him Gird up thy loins c. That is prepare thy self and go with speed the excution that was to be done by Jehu upon the house of Ahab was to be dispatched presently whilest Jehu had the army with him at Ramoth Gilead and Jehoram was gone from thence to Jezreel and therefore the prophet that was to give him his commission was sent with such speed which may also be the reason why aged Elisha went not himself but sent one of
by art and made them castles and put captains in them some of which were perhaps his sonnes whom he dispersed unto every fenced citie throughout Judah and Benjamin vers 23. And he dealt wisely and dispersed all his children throughout all the countreys of Judah and Benjamin unto every fenced citie Vers 12. And in every citie he put shields and spears That is weapons both for defence and offence Vers 14. For Jeroboam and his sonnes had cast them off from executing the priests office unto the Lord. To wit by forbidding them to go up to Jerusalem to execute the priests office in the Temple as by the Law they were enjoyned and this is ascribed not onely to Jeroboam but also to his sonnes because he used them as his instruments in restraining them from going up to sacrifice at the Temple having happely given them the charge and command of the fenced cities as Rehoboam did his sonnes vers 23. Vers 15. And he ordained him priests for the high places and for the devils and for the calves which he had made Hereby it appears that Jeroboam set up other idols besides his golden calves in which he pretended the worship of the true God and why he said in them to have served devils see Levit. 17.7 Vers 17. So they strengthened the kingdome of Judah and made Rehoboam the sonne of Solomon strong three years That is by the accesse of these Levites and others of the ten tribes the kingdome of Judah was strengthened and so continued three years Indeed till the fifth yeare Shishak invaded not the land of Judah chap. 12.2 But in the fourth yeare they began to corrupt themselves and because so soon as they forsook God God also forsook them therefore even then are they counted as a weakned people their defence being then departed from them as was evident in the preparations which Shishak immediately made against them For three years they walked in the way of David and Solomon To wit before his fall and after his repentance for by this place amongst others it appears that Solomon before his death repented him of his idolatry and turned unto the Lord though he could not so soon purge the land of those idolatrous monuments which himself had raised as it was with Manasseh chap. 33.18 For it is not likely that the beginning of Rehoboams reigne would have been David-like if Solomon had died and left the kingdome in so corrupt a condition Yet some conceive that Solomon is here joyned with David because himself continued incorrupt from idolatry though he suffered high places to be set up for his wives Vers 18 And Rehoboam took him Mahalath the daughter of Jeremoth c. Though Rehoboam had eighteen wives vers 21. yet three of them onely are expressed by name the third because he had by her Abijah who succeeded him in the throne and the first two onely to make way to the mention of the third because he married them first and then afterward took the third to wife to wit Maachah the daughter of Abishalom the mother of Abijah Concerning whom see the notes 1. Kings 15.2 Vers 22. And Rehoboam made Abijah the sonne of Maachah the chief to be ruler among his brethren c. That is he gave him the preheminency in all respects above his brethren as intending that he should succeed him in the throne Now if he were not his eldest sonne unlesse he had expresse direction for this from God it was doubtlesse against that Law Deut. 21.15 Vers 23. And he dealt wisely and dispersed all his children throughout all the countreys of Judah and Benjamin unto every fenced citie The wisdome and pollicie of Rehoboam in dispersing his other sonnes into the severall fenced cities in the out-skirts of his kingdome was this that hereby they were kept either from variance amongst themselves or from consulting together against their brother Abijah and perhaps under a pretence of honouring them with the charge of those places were little better then prisoners there under the eye of some that were appointed to watch over them for indeed otherwise there would have been little policie in putting the strong places of the kingdome into their hands to which purpose also it was as I conceive that the better to content them he allowed them most liberall and princely maintenance in all regards which is implyed in the following clause he gave them victualls in abundance CHAP. XII Vers 1. ANd it came to passe when Rehoboam had established the kingdome c. See the notes for these two verses 1. Kings 14.22 and 25. Vers 7. They humbled themselves therefore I will not destroy them c. This humiliation of Rehoboams and so it is likely of his Princes too proceeded onely from a base slavish fear of the wrath that he saw was coming upon him and therefore it said after this that he did evil because he prepared not his heart to seek the Lord yet so farre did the Lord regard this that he resolved so farre or so long to deliver them that he would not now utterly destroy Jerusalem and the Temple by the hand of Shishak as he did afterward in a like case with Ahab 1. Kings 21.27 Concerning which see the notes there Vers 8. Neverthelesse they shall be his servants c. That is they shall become tributaries to the king of Egypt upon which condition it seems Shishak rendred up to Rehoboam the cities which he had taken that they may know my service saith the Lord and the service of the kingdomes of the countreys that is that they may know how much better it had been to have served me then by sin to bring themselves into bondage to other nations which indeed they had cause to complain of as Isaiah 26.13 O Lord other lords besides thee have had dominion over us Vers 9. So Shishak king of Egypt came up against Jerusalem and took away the treasures of the house of the Lord c. Not the holy vessels but the treasures of the Temple and the treasures of the kings house which were yielded it seems for the ransome of Jerusalem and those other cities which he had taken Vers 12. And also in Judah things went well That is after this time things began again to prosper and go well with the kingdome of Judah But some reade it as in the margin and yet in Judah there was good things and then it is added as another reason why God did not utterly destroy Jerusalem at this time to wit because there were some in Judah that feared God and continued constant in that way of his worship which he had prescribed for that which is said vers 1. that he forsook the Law of the Lord and all Israel with him must be understood onely of the generality of the people that all in a manner had corrupted themselves Vers 15. And there were warres between Rehoboam and Jeroboam continually See 1. Kings 12.24 CHAP. XIII Vers 1. NOw in the eighteenth
the stream of a river it seems they chose this word to discover them by upon their desire to passe over the foards of the river Jordan And there fell at that time of the Ephraimites fourty and two thousand This was done in the land of the half tribe of Manasseh without Jordan and because we reade of a place in their countrey that was called the wood of Ephraim 2. Sam. 18.6 we may well conceive that it was so called because of this notable slaughter of the Ephraimites there Vers 15. And was buried in Pirathon in the land of Ephraim in the mouth of the Amalekites So called as it seems because the Amalekites had formerly 〈…〉 that mountain CHAP. XIII Vers 1. ANd the children of Israel did evil again in the sight of the Lord c. This Apostacie of the children of Israel was doubtlesse in the dayes of Ibzan the next Judge after Jephthah chap. 12. vers 8. as may appear by the computation of those fourtie years wherein the Philistines oppressed Israel mentioned in the following words And the Lord delivered them into the hand of the Philistines fourtie years for the twenty years wherein Samson judged Israel must necessarily be accounted one half of these fourtie years of the Philistines oppression as is evident chap. 15. vers 20. And he judged Israel in the dayes of the Philistines twenty years and the other half to wit the other twenty years must needs begin before Samson was born to wit about the fifth yeare of Ibzans judging Israel for when the Angel appeared to Samsons mother the Philistines oppressed Israel whence he tells her for her comfort verse 5. that he should deliver Israel out of the hands of the Philistines And indeed Jephthahs slaying two and fourty thousand of the Ephraimites chap. 12. vers 6. must needs be a great weakning to the Israelites in those parts and was like enough to encourage the Philistines to invade their land within a short time after Jephthah was dead Vers 2. And there was a certain man of Zorah of the family of the Danites whose name was Manoah So that Samson the sonne of this Manoah was of the tribe of Dan This tribe bordering upon the land of the Philistines was most exposed to their incursions and therefore God was pleased now to raise up a Judge for the Israelites out of this tribe to wit Samson the sonne of this Manoah to whose exploits against the Philistines some conceive that Jacob had respect in that his prophecy concerning this tribe Gen. 49.16 17. Dan shall Judge his people as one of the tribes of Israel Dan shall be a serpent in the way an adder in the path that biteth the horse heels so that his rider shall fall backward Vers 3. And the Angel of the Lord appeared unto the woman and said unto her behold now thou art barren c. He first mentions her barrennesse that the following tydings concerning her conceiving with child might be the more joyfully received by her it is a great question among Expositours what this Angel of the Lord was that now appeared to Manoahs wife some conceiving that it was a created Angel and that because as they say he afterwards chargeth Manoah not to sacrifice to him but to the Lord vers 16. If thou wilt offer a burnt offering thou must offer it unto the Lord. And others again conceiving that it was the very sonne of God that great Angel of the covenant and that because vers 18. he saith his name was secret or wonderfull but especially because vers 22. Manoah saith they had seen God and vers 23. his wife calls him the Lord that is the Jehovah and indeed though these be not unanswerable proofes yet considering that it is unquestionably evident in other places that in these times the sonne of God did usually appear to other the servants of God I should judge it most probable that it was he that did now also appear in the shape of a man to the wife of Manoah Vers 4. Drink not wine nor strong drink and eat not unclean any thing Because her child was to be a Nazarite from the wombe as it follows vers 5. therefore she might not eat or drink those things that were unlawfull for the Nazarites to wit neither whilst she was with child nor whilst she gave suck in regard that all that time that which she did eat or drink was for the nourishment of her child too Indeed by the unclean meat forbidden her may be meant any meat forbidden in the Law Levit. 11. for it is no wonder though the Angel charges her to beware of such meats which were unlawfull for any Israelite to eat as well as Nazarites first because it is likely in these times so full of confusion and disorder both this and many other of Gods Laws were altogether disregarded by the people in generall secondly because though such meats were unlawfull for any Israelite yet much more for Nazarites But yet here I rather think such meats are meant as were unclean for the Nazarites though not for others such as were grapes moist or dryed yea any meats that were made of the vine tree from the kernel even to the husk Num. 6.3 4. He shall separate himself from wine and strong drink and shall drink no vinegar of wine or vinegar of strong drink neither shall he eat any liquour of grapes nor eat moist grapes or dried All the dayes of his separation shall he eat nothing that is made of the vine tree from the kernel even to the husk Concerning which Law see the note there Vers 5. The child shall be a Nazarite unto God from the womb This is a commandment not a prediction as is also the other clause before no rasour shall come on his head for we see his hair was afterwards cut off chap. 16.19 And she made him sleep upon her knees and she called for a man and she caused him to shave off the seven locks of his head and she began to afflict him and his strength went from him And he shall begin to deliver Israel out of the hand of the Philistines It is said here that Samson should begin to deliver Israel out of the hand of the Philistines first because the Israelites were many years oppressed by the Philistines and the Lord sent them no saviour till at length Samson when he came of age was stirred up by the spirit of God to undertake this work and so he was the first that did any thing towards the foiling of the Philistines secondly because though he did not wholy vanquish them for after Samsons death they did often infest annoy the Israelites yet did he so farre weaken them especially by the last blow that he gave them at his death when he slew all their Princes and many of the people that they scarse ever recovered their former strength and thirdly because the work of shaking off the yoke of the Philistines that was begun by
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
oath that Adonijah should presently be put to death he had formerly pardoned him onely upon condition of his loyaltie for the time to come chap 1.52 which having now forfeited by this second attempt even for his former conspiracie it was fit he should die As for the mention that he makes in his oath of Gods establishing him in the throne that was because his assurance that God had placed him in the throne was that which encouraged him to proceed thus against Adonijah he that had set him in the throne he knew would stand by him and defend him herein but however here we see still that verified which Nathan had threatned against David 2. Sam. 12.10 The sword shall never depart from thine house Vers 26. And unto Abiathar the priest said the king Get thee to Anathoth c. He banished him from the court and confined him to his own house in Anathoth which was a city of the priests Josh 21.18 that he might not hereafter attempt any thing against him Vers 27. So Solomon thrust out Abiathar from being priest unto the Lord that he might fulfill the word of the Lord which he spake concerning the house of Eli in Ehiloh For by this means according as God had threatned Eli above fourscore years since 1. Sam. 2.31.35 the high priesthood was transferred from the posterity of Eli who was of the stock of Ithamar to Zadok who was descended of Eleazar And so also that promise made to Phineas the sonne of Eleazar was fulfilled Numb 25.13 And he shall have it and his seed after him even the covenant of an everlasting priesthood because he was zealous for his God and made an atonement for the children of Israel Vers 28. Then tidings came to Joab To wit that Adonijah was slain and Abiathar put from his place For Joab had turned after Adonijah though he turned not after Absalom This clause is inserted first to shew the cause of his fear and danger his siding with Adonijah and secondly to intimate the hand of God in this businesse for how came it to passe that he that had stuck so faithfully to David in the case of Absalom should now take part with Adonijah in his usurpation surely it was that the bloud of Abner and Amasa might fall upon him Vers 30. And he said Nay but I will die here This Joab spake doubtlesse as hoping that by hanging on the altar he should save his life and that they would not there put him to death indeed it is strange that he should so think considering the Law of God was so expresse Exod. 21.15 that he that had slain a man wilfully should be taken from the altar and be put to death but for this we must know that Joab dreamed not now of being put to death for his murthering of Abner and Amasa but onely of his conspiracy with Adonijah in which case he hoped the altar might be a refuge to him Vers 31. And the king said unto him Do as he hath said c. This Solomon enjoyned as conceiving that the Lord who allowed not that the altar should be a shelter to wilfull murderers would not be displeased that Joab should be slain there if he could not be drawn thence yet perhaps Benaiah had before bidden Joab come forth voluntarily out of the tabernacle and so Solomon gave him here a charge onely to draw him thence by force and then to slay him for indeed the words of the Law are Exod. 21.14 that he should be taken from the altar and slain and the same course we see was taken with Athaliah 2. Kings 11.15 have her forth without the ranges and him that followeth kill with the sword for the priest had said Let her not be slain in the house of the Lord. Vers 32. And the Lord shall return his bloud upon his own head who fell upon two men more righteous and better then he c. This Solomon spake as judging that their open insurrections were not so bad as his treacherours shedding innocent bloud as for that clause which he addes and slew them with the sword my father David not knowing of it very observable it is how carefull he was to insert this for the honour of his father Vers 36. Build thee an house in Jerusalem and dwell there and go not forth thence any whither Shimei was not suffered to return to Bahurim to his own countrey but was confined to Jerusalem both to prevent all seditious practises he might otherwise have runne into and also that he might be in Solomons eye in the eye of his servants that if he went away it might be discovered and so an advantage might be taken against him which he waited for as his father had advised him v. 8.9 Vers 37. On the day thou goest out and passest over the brook Kidron c. It is evident in the former verse that he was not to go any way out of Jerusalem yet here his going over the brook Kidron is particularly expressed because that was the way to Bahurim where he formerly dwelt where his inheritance lay 2. Sam. 16.5 Vers 38. And Shimei said unto the king The saying is good c. And withall it seems he took an oath that he would do as Solomon had said as we may see v. 42.43 Vers 40. And Shimei arose and sadled his asse and went to Gath c. Whereby it appears that there was peace at this time betwixt the Israelites and the Philistines It may justly be wondred at that Shimei should for the recovery of his two runaway servants venture to go out of Jerusalem when he knew that his life lay upon it but for this we must consider first that covetousnesse doth ordinarily so besot men that it makes them do that which is most unreasonable secondly that perhaps he was so transported with passion against his servants that either he thought not of his danger or else however could not forbear thirdly that he might flatter himself with vain hopes that doing this secretly it would not be known it was now three years since this charge was given him vers 39. and by this time he might hope that Solomon would not so heedfully mind what he did at first so strictly command he had matters of state of greater importance to intend and therefore going secretly and returning speedily there would be no notice taken of such an outscape as this was and fourthly that there was doubtlesse an over-ruling hand of Gods providence in it that carried him on headlong upon his own ruine that so he might receive his just reward for his base reviling of David the Lords anointed in the time of his affliction Vers 46. And the kingdome was established in the hand of Solomon For the execution of justice upon offenders doth establish kingdomes and besides the faction that opposed Solomon was now destroyed CHAP. III. Vers 1. ANd Solomon made affinitie with Pharaoh king of Egypt and took Pharaohs daughter David had married