the telling of the dream and the interpretation thereof that he worshiped c. That is he bowed himself to God by way of thankfullnesse for bringing him to hear this for the strengthening of his faith for first hereby it was manifest that God had already stricken them with a fear of him those forces which he had raised against them and secondly he might plainly see that Gods hand was in this businesse to comfort and encourage him that just at this time one of the souldiers should be telling this dream and another of his fellows should in this manner expound it Vers 18. And say The sword of the Lord and of Gideon Thus was Gideon carefull in the first place to ascribe all their successe to the Lord acknowledging thereby that Gideons sword would have been of no power to vanquish their enemies if the Lord should not fight for them and cause the sword of Gideon to be victorious but yet withall he appointed them to joyn his name with the Lords the sword of the Lord and of Gideon because he perceived by that which he heard in the camp of the Midianites that the Lord had made his name terrible amongst them Vers 19. So Gideon and the three hundred men that were with him came to the outside of the camp in the beginning of the middle watch If the Hebrews in these times did as some conceive divide the night into three watches the meaning of the words is plain that this was done in the beginning of the second watch but it is evident that in future times they had foure watches allowing three hours to every watch Matt. 14.25 And in the fourth watch of the night Jesus went unto them walking on the sea If it were so now also the meaning must be that Gideon came upon them in the beginning of the third watch which is called the middle watch because it begun about midnight but I should rather think that they had not four watches till they came to be under the Romane government and so followed their custome in the ordering of their night-watches And they blew the trumpets and brake the pitchers that were in their hands c. Besides the terrour of the suddennesse of seeing so many lights burning about them and of hearing so many pitchers broken so many trumpets sounding and so many men crying out the sword of the Lord and of Gideon that in the dead of the night when they lay sleeping securely the first thoughts which advised reason could suggest must needs be that it could not but be a mighty army that had so many trumpets and lights attending them and hence it was that the Midianites ran and cryed and fled vers 21. Yea besides we may well think this was the rather appointed that herein we might have a sweet type of the spirituall conquest of Satan by Christ and his elect For how did Christ vanquish hell and death but 1. by being broken for our transgressions and bruised for our sinnes Heb. 2.14 For as much therefore as the children are pertakers 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 and 2. by his resurrection wherein the splendour of his divinity did shine forth most gloriously Rom. 1.4 and 8.34 And how do the Saints prevail but 1. by the preaching and the free profession of the Gospell the treasure we have in earthen vessels 2. Cor. 4.7 that the excellency of the power may be of God and not of us 2. By shewing forth the power of the word in the light of a holy conversation and 3. By a willing suffering for the truth Rev. 12.11 They overcame him by the bloud of the Lamb and by the word of their Testimony and they loved not their lives unto the death Vers 21. And they stood every man in his place round about the camp As if they had come onely to be torch-bearers to the rest of the army and indeed thereby testifying also that this victory was to be the sole work of God according to that Exod. 14.14 The Lord shall sight for you and ye shall hold your peace Vers 24. Then all the men of Ephraim gathered themselves together and took the waters unto Beth-barah and Jordan That is the foords and passages of the river Jordan even unto Beth-barah or Bethabarah John 1.28 or else these waters unto Beth-barah were some other rivers they were to passe over ere they came to Jordan and therefore distinguished from them and indeed by this means many of the Midianites did they here intercept and amongst the rest two of their princes Oreb and Zeeb and the other that escaped over before the passages could be taken Gideon pursued now hereby the Israelites might have seen the humble spirit of Gideon namely that he desired not to ingrosse the glory of the victory wholy to himself but was willing that his brethren should have their share in it too Vers 25. And they slew Oreb at the rock Oreb and Zeeb they slew at the wine-presse of Zeeb c. That is the rock and winepresse which were afterwards called upon this occasion the rock Oreb and the wine presse of Zeeb namely because there these princes were taken and slain the very places where it may be they had hid themselves for fear of the Israelites As for the next clause where it is said that they brought the heads of Oreb and Zeeb to Gideon on the other side Jordan though this be here inserted that so the whole passage of that which the men of Ephraim did might be related together yet it was not done as is expressed in the words till Gideon had passed over Jordan to pursue those Midianites that were escaped which must be noted because we see that after this there is mention made of Gideons passing over Jordan Chap. 8.4 And Gideon came to Jordan and passed over he and the three hundred men that were with him CHAP. VIII Vers 1. ANd the men of Ephraim said unto him Why hast thou served us thus c. See the last note of the foregoing chapter As afterwards they quarrelled with Jephthah chap. 12.1 And the men of Ephraim gathered themselves together and went northward and said unto Jephthah Wherefore passedst thou over to fight against the children of Ammon and didst not call us to go with thee So here now they contended with Gideon Jacob had given this tribe of Ephraim the preheminence above that of Manasseh which might happely make them the more impatient of this dishonour which was now done them as they conceived and the lesse able to brook that the Manassices of whom Gideon was should become so renowned for this victorious exploit of theirs against the Midianites But however being puffed up partly with the potency of their tribe and partly with the preheminence they had above the other tribes in that the Tabernacle was settled amongst them
formerly concluded the maâ—ch between him and the woman of Timnath he went now thither again to solemnize the marriage his father and his mother as we see vers 9. going along with him as formerly and so coming near to the place where he had in his last passing that way slain the lion he turned aside to see the carcase of the lion no doubt that the sight of the lions carcase might affect him the more in the thankfull remembrance of that great mercy of God to him in enabling him so miraculously to kill that ravenous beast when he flew upon him and so by the providence of God he came to take notice of that which God intended should be the occasion of the ensuing quarrell between him and the Philistines for when he came to the place behold there was a swarm of bees and honey in the carcase of the lion that is in the bones of the carcase as they lay fastned still together the flesh being eaten or dried away for otherwise a swarm of bees would not have settled there and this shews that there was some good distance of time between his first going down with his parents to Timnath to make the match between him and the woman of Timnath to whom he had taken a liking and his going now down with them the second time to take her to wife Vers 11. And it came to passe when they saw him that they brought thirty companions to be with him The most of Expositours by farre understand this place thus That when the Philistines saw Samson perceiving him to be a man of wonderfull strength and full of terrour they brought thirty companions to be with him under pretence of respect and the custome of their marriage solemnity but indeed that they might set a guard upon him lest he should suddenly do them any mischief But first because they had seen him before and were not then affraid of him secondly the Scripture doth not any where make the least mention of any thing extraordinary in Samsons body or the terrour of his countenance but ascribes his strength merely to the coming of Gods spirit upon him and thirdly Samson by the guidance no doubt of Gods spirit purposely concealed the killing of the lion that the Philistines might not be afraid of him therefore I think it farre more probable that the meaning of these words is onely this that when the brides friends and kindred saw that Samson was come to take his wife they provided thirty young men according to the custome of those times as his companions and bridemen children of the bride-chamber as they are called Matt. 9.15 to attend upon him and to rejoyce with him Vers 12. And Samson said unto them I will now put forth a riddle unto you c. It was it seems the custome of those times by way of exercising their wits especially at feasts to strive for the masterie one with another in point of resolving dark and intricate questions and riddles whereto some apply that 1. Kings 10.1 that when the Queen of Sheba heard of the fame of Solomon concerning the name of the Lord she came to prove him with hard questions and so hereupon it was that Samson the first day of his wedding feast propounded a riddle to his bride-men however his aim doubtlesse therein was to take an occasion of picking a quarrell with the Philistines to which some Expositours do adde this too that as Samson in his marrying with a daughter of the Philistines was a type of Christ in his calling the Gentiles to be his people and so marrying them to himself as his bride and spouse so also this riddle propounded by Samson was a figure of the doctrine of the Gospel published to the world by Christ when the time of the calling of the Gentiles was come which indeed was a riddle to flesh and bloud according to that of the Apostle 1. Cor. 1.23 We preach Christ crucified to the Jews a stumbling block and to the Gentiles foolishnesse as concerning the seven dayes of the wedding feast here mentioned see the note Gen. 29.27 and concerning the thirty change of garments which is a part of the wager propounded by Samson see the note Gen. 45 22. Vers 14. Out of the eater came forth meat and out of the strong came forth sweetnesse The honey which Samson found in the carcase of the lion was the ground of this riddle but withall we may well think that meditating by himself concerning this observable passage of Gods providence in yielding him food to eat out of the carcase of that lion that a while before thought to have eaten up him he called to mind how usually God is wont after the same manner for his children to bring them good out of evil so did the rather propound this riddle because it was a notable enigmaticall expression of Gods dealing with his people in this regard For when Satans temptations yea the sinnes of the godly turn to their advantage what is this but honey out of that roaring lion that seeks to devoure us When the cruell enemies of Gods people are made their friends or that God turns their malicious practises to the furtherance of the Gospel and the good of the Church what is this but meat out of the eater When afflictions yea death it self yields matter of much sweet comfort to the godly and opens a way to a better life for them what is this but sweetnesse drawn forth for them out of the carcase as it were of their strong enemies Yea principally did this shadow forth that mysterie of the sweet and saving food of our souls in the ministerie of the Gospel which we have from Christs victorie over hell and death by his own death according to that of the Apostle Heb. 2.17 Forasmuch therefore as the children are partakers of flesh and bloud he also himself likewise took a part of the same that through death he might destroy him that had the power of death that is the devil and that of our Saviour John 6.51 I am the living bread which came down from heaven If any man eat of this bread he shall live for ever and the bread that I will give is my flesh which I will give for the life of the world The more unexpectedly good comes to us out of evil the more thankfull his people must needs be for it and therefore God loves to store up comforts where his people would least expect to find them And they could not in three dayes expound the riddle And thus it was with the Philistines as it is with all other naturall men in regard of the mysterie of the Gospel which Christ hath published to the world they are not able by any wisdome and endeavours of their own to comprehend it unlesse by the spirit of God it be revealed to them according to that of the Apostle 1. Cor. 2.14 15. The naturall man receiveth not the things of the spirit of God
in the prison house that was according to the custome of those times for then it seems they would not suffer their prisoners to live idely but made them grind at the mill and thence is that expression where Babylons captivitie is threatned Isa 47.2 Take the milstones and grind meal uncover thy locks make bare the leg c. Yet withall it is likely they chuckered themselves to think what good use they should make herein of his great strength Vers 22. Howbeit the hair of his head began to grow again after he was shaven This shews that Samson was kept a good while in prison ere he was brought out to this their solemne festivitie and it is noted not as if his strength lay merely in the length of his hair but to implie his repentance the reassuming of his vow of the Nazarite which he had broken the recoverie of Gods former favour and the restoring of his former strength together with the signe of his reassumed vow his Nazarites hair Vers 23. Then the Lords of the Philistines gathered themselves together for to offer a great sacrifice unto Dagon their god This Dagon was an idol-god amongst the Philistines and his image was in the upper part like a man and in the nether part like a fish as many gather from 1. Sam. 5.4 concerning which see the note upon that place and that because happely the Philistines whose land lay altogether on the sea-coast did worship him as the god of the sea he had a temple in Ashdod 1. Sam. 5.4 And by this which is said here that all the lords of the Philistines met here together from all the severall lordships of their countrey to offer a great sacrifice to Dagon to wit for delivering Samson into their hands it seems he had another temple in Gaza too Vers 25. And they called for Samson out of the prison house and he made them sport To wit passively as being abused derided buffered and happely forced to run up and down that he might dash his head against the pillars yea and generally by suffering whatever such a poore blind prisoner can expect from enraged proud insulting enemies when they were now flushed with wine and good chear and herein was Samson also a type of Christ for thus did they sport themselves with our Saviour Matth. 26 67 68. Then did they spit in his face and buffeted him and others smote him with the palms of their hands Saying Prophecie unto us thou Christ who is he that smote thee and Matth. 27.29 And when they had platted a crown of thorns they put it upon his head and a reed in his right hand and they bowed the knee before him and mocked him saying Hail King of the Jews And they set him between the pillars To wit because there he might be most conveniently seen by the princes and people that were met together but withall by the secret providence of God this was so ordered that he might by thrusting away those pillars pull down the house upon the heads of the Philistines Vers 26. Suffer me that I may feel the pillars whereupon the house standeth that I may lean upon them This he spake to the lad that led him that the lad might think it was onely wearinesse partly through his continuall grinding at the mill and partly through their turmoyling him at present to make themselves sport that made him now desire to rest his hands upon the two pillars Vers 28. And strengthen me I pray thee onely this once O God that I may be at once avenged of the Philistines for my two eyes Thus by his calling upon God for help it was evident that he relyed not upon his grown hair but expected the renewing of his strength merely from God Neither did Samson by seeking to revenge his own wrong take Gods work out of his hand contrary to that precept Rom. 12.19 Avenge not your selves but rather give place to wrath for it is written Vengeance is mine and I will repay it saith the Lord and that because he was a publick person raised of God to punish those that wronged his people and besides what he did now it is likely he did it by the speciall instinct of Gods Spirit Vers 30. And Samson said Let me die with the Philistines and he bowed himself c. This is onely an expression of his contempt of death upon this consideration that he should execute such a remarkable judgement upon the Philistines His primary and direct intention was not such as is theirs that make away themselves but his direct aim was to destroy the Philistines onely he was content to lose his life in an action so advantageous to the people of God and whereby he should give such a deadly blow to their enemies which is expressed in the following words so that the dead which he slew at his death were mo then they that he slew in his life and herein doubtlesse he was a type of Christ who by death overcame death Heb. 2.14 And him that had the power of death which is the devil To which some adde also that dying thus with one hand reaching out to one pillar and the other to another and so bowing himself he did the more fitly shadow forth Christ dying with his hands stretched out upon the crosse John 19.30 When Jesus therefore had received the vineger he said It is finished and he bowed his head and gave up the ghost Vers 31. Then his brethren and all the house of his father came down and took him c. It is indeed strange that the Philistines should yield his body to his kindred to be buried by them But for this we must consider first that happely the Philistines did not know or would not acknowledge that this house fell by Samsons means but rather by some other casualty secondly that the power of the Philistines as also their pride and wrath against Gods people must needs by this fatall blow given to all their princes and so many of the people be much abated and pulled down so that this was no time to domineer over the Israelites or to provoke them by any harsh answer but rather to provide by all means for their own safety thirdly that the hearts of all men are in Gods hands Prov. 16.1 The preparations of the heart of man and the answer of the tongue is from the Lord who might therefore move them to yield Samsons body to his brethren as he did Pilate to yield to the like suit concerning Christ John 19.38 Joseph of Arimathea being a disciple of Jesus but secretly for fear of the Jews besought Pilate that he might take away the body of Jesus and Pilate gave him leave And he judged Israel twenty years See the note chap. 13. vers 1. CHAP. XVII Vers 1. ANd there was a man of mount Ephraim c. All the particular passages related from hence to the end of this book were certainly in the time of some of the forementioned
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
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
to it as to an idol or holy relique to fall down before it and worship it or happely they did at length make use of it as a most holy vestment in the service of Baal hovvever some vvay they abused it idolatrously and are therefore said to have gone a vvhoring after it Concerning vvhich phrase see the note chap. 2.17 and therefore too it is said in the follovving vvords that it became a snare unto Gideon and to his house that is it insnared his posterity by degrees dravving them to do that vvhich vvas most displeasing to God and at last plunging them deeper it became the utter ruine of his vvhole house Vers 28. And the countrey was in quietnesse fourty years in the dayes of Gideon That is unto fourty years to wit from the death of the former Judge or the beginning of the Midianitish oppression unto the death of Gideon See chap. 3.11 Vers 31. And his concubine that was in Shechem she also bare him a sonne whose name he called Abimelech These words his concubine that was in Shechem seems to imply that there she was bred and lived and that there amongst her friends she chose to live even after Gideon had taken her to be his concubine that is his wife though in an inferiour degree as having been before his maidservant chap. 9.18 and that happely because Gideon was wont to come up frequently to Shechem about matters of judgement as Expositours conceive Now of this concubine it is said that she bare him a sonne whose name he called Abimelech Abimelech signifieth my father is a king or a kingly father and it was the usuall title of the Philistine kings a fatall name it was discovering some proud and ambitious thoughts in his mother who it is likely moved her husband upon some other fair pretence to give him this name Vers 33. And made Baal-berith their God That is the Lord of the covenant CHAP. IX Vers 1. ANd Abimelech the sonne of Jerubbaal went to Shechem unto his mothers brethren c. To wit his uncles by his mothers side After Gideons death the children of Israel turned again and went a whoring after Baalim as it is said before chap. 8.33 and therefore as in former times the Lord still punished their idolatry and apostacy from him by some of the neighboring nations that invaded their land and sorely afflicted them so now he punished them by the tyranny of one of their own people even by Abimelech the sonne of their late Judge Gideon by a concubine which he kept in Shechem who upon his fathers death resolved immediatly to attempt the taking to himself that regall power which the people had lately offered to settle upon his father and his posterity successively but that he rejected it chap. 8.22 23. To make way thereto he went presently to Shechem and there as it is here said he began to tamper first with his uncles his mothers brethren and the rest of her kindred and imployed them as his instruments who happely were of good rank and esteem in Shechem to see if they could draw all the inhabitants of that city to aid him in this his project not doubting but that if he could effect this he should be able well enough to accomplish the rest of his plot And thus by the misery which this sonne of a concubine brought both upon his fathers house and the whole kingdome we may see that God did even in those times testifie his displeasure against their having severall wives and concubines though he did not openly by his prophets contest with them about it Vers 2. Whether is better for you either that all the sonnes of Jerubbaal which are threescore and ten persons reigne over you or that one reigne over you These are the words which Abimelech put into the mouthes of his mothers kindred whereby they were to perswade the men of Shechem to make him king Wherein first he takes it for granted that though his father had in modesty refused the kingdome yet it was fitting that now according to their proffer they should settle it upon his posterity and secondly he labours to perswade them that his brethren had a plot upon the kingdome to divide it amongst them and therefore willed them to consider as pretending the publick good when he aimed onely at his own ambitious ends whether they might not do better to do what in them lay to settle him alone in the kingdome then to suffer themselves to be under the command of all Gideons sonnes especially considering there were so many of them as there were Indeed we find not that any of Gideons sonnes had the least thought of any such thing yea Jotham in that parable of the fruit-trees refusing the soveraignty over the trees which follows in this chapter did plainly enough imply that both himself and his brethren were content with the condition wherein they lived and desired not to reigne as kings but whether this were so or no it was all one to Abimelech measuring the mind of others by his own he might be jealous that they intended this however if the possessing of the people with this conceit might further his project that was all he cared for onely as slanderers are wont to do he would not flatly and in downright terms say they had a plot upon the kingdome but contents himself cunningly and closely to intimate so much Whether saith he is better for you either that all the sonnes of Jerubbaal which are threescore and ten persons reigne over you or that one reigne over you Remember also that I am your bone and your flesh That is of the same citie and family for doubtlesse those that planted themselves in the same city were ordinarily not onely of the same tribe but more nearly allyed together and this Abimelech must needs intend in these words I am your bone c. though elsewhere indeed the more generall relation of being Israelites is the onely ground of this speech 2. Sam. â— 1 Then came all the tribes of Israel to David unto Hebron and spake saying Behold we are thy bone and thy flesh and thus he intimates what an honour and what an advantage many wayes it might be to them to have a king so nearly allyed to them Vers 4. And they gave him threescore and ten pieces of silver out of the house of Baalberith c. Considering that this money was given Abimelech that he might be inabled to suppresse his brethren the other sonnes of Gideon it may well be that there was some superstition in their telling out to him just so many pieces of silver as there were of his brethren to wit threescore and ten But however observable it is that the money which they had given to their idol-god became the very first fewell as I may say for the kindling of that fire in the land wherewith the Lord intended in his judgement to punish the idolatry and other sinnes of this people and that because
of his house of purpose to meet him by way of congratulating the great victory wherewith God had honoured him It is indeed strange that an Israelite yea a faithfull good man for he is reckoned by S. Paul Heb. 11.32 amongst Gods worthies that through faith did accomplish great things should be so ignorant of Gods Law as to think to please God with that which was so expressely there forbidden Deut. 12.30 31. Take heed to thy self that thou be not snared by following them c. for every abomination to the Lord which he hateth have they done unto their gods for even their sonnes and their daughters have they burnt in the fire to their gods Yea besides had he been never so great a stranger to the Law of God as being a man trained up in the warre and that too a great part of his life amongst heathens out of the land of Israel yet the sacrificing of men and women is a sinne so much against the light of nature that one would think it should not come into the thought of a man that had any spark of grace in him Well but yet the letter of the text being so expresse for this I see not how it can be determined otherwise but that in this vow of his he did intend a humane sacrifice and that we may not stumble too much at the strangenesse of it we must consider first that the people of Israel were for the generallity never so farre fallen away from the knowledge and worship of the true God or so farre corrupted with the abominations of the heathens as they were now we see that it is said before in the sixth verse of this chapter that they forsook the Lord and served not him but were wholly gone aside after the idolatry of the heathen secondly that Jephthah had hitherto perhaps lived in as much darknesse as the rest and that the rather because he had spent so much of his time out of the land of Israel and therefore though at this time God had called him and so the spirit of the Lord came mightily upon him that for the present he should make such an uncouth and unwarrantable vow in such dark times is not at all incredible thirdly that there being a sort of vowes mentioned in the Law of God wherein the persons devoted to be put to death Levit. 27.29 None devoted which shall be devoted of men shall be redeemed but shall surely be put to death this Jephthah might take to be a jâ—st warrant for his vow though indeed it were not and fourthly that Jephthah made this vow rashly not considering the mischief that might follow upon it being at that time transported with the fervency of his zeal for the rescuing Gods people from the oppression of the Ammonites for to this end that he might have the Ammonites delivered into his hand he sought as it were to demerit Gods favour by promising this extraordinary gift and by binding himself solemnly to do that for God which the heart of man would startle at Vers 33. And he smote them from Aroer even till thou come to Minnith even twenty cities c. That is the inhabitants of twenty cities and those in the land of the Ammonites for they were beyond Aroer which was the bounds betwixt Israel and Ammon of Minnith there is mention made Ezek. 27.17 Judah and the land of Israel they were thy merchants they traded in thy market wheat of Minnith and Pannag and honey and oil and balm Vers 35. Alas my daughter thou hast brought me very low and thou art one of them that trouble me c. That is God having raised me to a high pitch of honour by this glorious victory which I have now attained over the Ammonites thou who mightest have reaped a great share in mine honour and thereby have added unto my joy hast now humbled me and deprived me of all the glory and comfort of my victory and hast brought more trouble upon me then all mine enemies could have done Vers 36. And she said unto him my father if thou hast opened thy mouth c. By those words of her father mentioned in the former verse Alas my daughter c. for I have opened my mouth unto the Lord and I cannot go back she might conceive that he had made some vow concerning her but could not know what that vow was and therefore it is evident that besides what is expressed in the foregoing verse her father had also acquainted her what the vow was that he had made and thereupon being erroneously perswaded that he was bound to make good his vow she freely offers her self to undergo what he had vowed as being ready to die rather then he should sinne against God by breaking his vow and desirous by discovering her willingnesse to consent thereto to appease and mitigate his sorrow as much as in her lay Vers 37. Let me alone two moneths that I may go up and down upon the mountains bewail my virginity c. She chose the mountains to do this in because those unfrequented and solitary places were fittest for the bitter lamentations and mournfull expressions of their grief wherewith she resolved with her companions in a solemn manner to bewail this heavy affliction that was fallen upon her and happely withall she desired by retiring to those unfrequented places to fit and prepare her self for that death which within a short time she was to undergo for though she spake onely of her bewailing her virginity yet thereby is meant that she would bewail her dying a virgin implying how much this did aggravate her sorrow that she should die without leaving any posterity behind her and indeed to die childlesse was in those times esteemed one of the greatest of earthly miseries There are many learned Expositours that conceive that Jephthahs vow was that whatsoever should first meet him should be the Lords and that if it were a creature which by the Law might be offered in a sacrifice then he would offer it for a burnt offering so many of them read his vow disjunctively as is noted before vers 3. It shall surely be the Lords or I will offer it up for a burnt offering and so they conceive that his daughter was not sacrificed but onely shut up there in perpetuall virginity to spend all her time in the service of God and therefore she desires not respite to bewail her death but to bewail her virginity But many things make this opinion lesse probable for first we reade not the least touch in the Scripture of any such separating men or women to the service of God in a monasticall life much lesse that parents should have this power over their children to vow them to virginity without their consent Samuel that was consecrated to God from his infancy was yet married and had many children secondly if his vow must be understood of any thing that should first meet him whereof see vers 31. we may demand
that had taken notice of him that he was come into the citie but not knowing into what house he was entred they took order that the gates should be shut and narrowly watched to make sure that he should not escape away in the night and then at each gate especially at that gate out of which his way lay being to go to his own countrey they set certain men who should the next morning diligently wait for him and as he came out should suddenly kill him as being afraid any other way to set upon him Vers 3. And Samson lay till midnight and arose at midnight and took the doors of the gate of the city c. Knowing it seems by the secret instinct of Gods spirit that he was descryed and that there was wait laid for him in the dead of the night he arose and going to the gate of the city which was fast shut to prevent his escape took the doors of the gate of the citie and the two posts and went away with them barre and all and put them upon his shoulders and carried them up to the top of the hill that is before Hebron and it is thought by some that Hebron was at least seven Germane miles from Gaza the citie whose gates he carried away which was not farre from the sea-coast an act of the greatest wonder that ever Samson did and wherein he was a notable type of Christ in that glorious act of his resurrection when being shut up dead in the grave the sepulchre being sealed and a companie of souldiers set to watch it notwithstanding all these barres of death because as the Apostle said Acts 2.24 it was not possible that he should be holden of it early the next morning the stone was removed and so he arose again by his own Almighty power carrying away as it were the gates and posts of hell and death and so within a while ascended up triumphantly into heaven Indeed it may seem very strange that Samson arising newly from the bed of fornication should have such wonderfull assistance from God as to be enabled to do so glorious and admirable a work but we must consider first that God suffered his holy Nazarite to fall into this sinne to shew the weaknesse of the best and strongest if left unto themselves secondly that God is not wont alwayes to deal with his servants according to their sinnes nor presently to withdraw the gifts of his Spirit though they sometimes greatly provoke him and thirdly that God had respect herein to glorifie himself in this triumph of his servant over the Philistines though afterwards he took his time to correct him and that sharply too for his sinne Vers 4. And it came to passe afterward that he loved a woman in the valley of Sorek whose name was Delilah It is plainly enough implyed though it be not expressed that this Delilah was a Philistine Harlot as the other was and not his wife or of the stock of Israel as some have thought first because this story is so immediately brought in just as another story of the like nature that went before And it came to passe that afterward he loved a woman in the valley of Sorek c. even as if it were purposely added to shew how prone the best are if once intangled in this sinne to proceed still to further degrees of uncleannesse and what miserie God suffered his progresse in this sinne to bring upon him though he spared him at first secondly because the phrase the Spirit of God here useth he loved a woman in the valley of Sorek doth not sound as spoken of the love of a wife but of the love of a harlot thirdly because the free intercourse that was betwixt her and the lords of the Philistines and her hiding the Philistines that were to seize upon him again and again in a chamber in her house makes it clear that Samson was there as a stranger not in his own house and amongst his own familie and fourthly because her whorish qualities in that she was so readily wone by the hire of money to betray him into the hands of the Philistines and that by dandling him upon her lâ—p doth proclaim her to have been neither wife nor Israelite but a Philistine and harlot Vers 6. Tell me I pray thee wherein thy great strength lieth and wherewith thou mightest be bound to afflict thee She asked him this question doubtlesse in such a manner that he might not suspect any thought she had of delivering him into the power of his enemies It is likely that with many flattering speeches she told him how much not her self onely but the whole land of the Philistines were astonished at the report of his admirable strength and those wonders which he had wrought thereby amongst them and how happy she thought her self in having such a lover that was the wonder of the world for strength of body and then withall as onely out of a desire to satisfie her own curiosity and the rather because the great affection she bore him made her long to know as much as she might concerning him she desires him to tell her wherein his strength lay and whether any thing could weaken his strength and make him like other men Vers 7. And Samson said unto her If they bind me with seven green wit hs c. Thus he answered her thereby to evade the telling of that which he meant not to discover and that either as thinking she would be satisfied with this answer and not attempt to make proof whether it were so indeed or no or else as intending to make himself sport with her if she would make triall of the truth of what he had told but whilst he thus dallies with her and assayes to put her off with a jeast and did not resolutely deny her as he might have done at last she prevailed over him and in good earnest bound him and delivered him up into the hands of the Philistines Vers 9. Now there were men lying in wait abiding with her in the chamber They durst not come near him to take him no not when he was asleep no more then men dare venture upon a sleeping lion Delilah hid them therefore in some place near at hand intending to call them forth if she found he could not break his bands if otherwise to laugh it out and make merry with him as if all done had been done in sport to see whether he had told her true Vers 10. And Delilah said unto Samson Behold thou hast mocked me and told me lies new tell me c. This doubtlesse Delilah said not immediately upon his breaking the green withes but at some other time for had all this been done at one time it might have bred some suspition in Samson and besides it is evident she did appoint the Philistines severall times to come unto her as we may see vers 18. And when Delilah saw that he had told her all his heart she
that whereas when one man wrongs another the Judge or umpire chosen between may compose the difference and reconcile them together it is otherwise when a man wittingly maliciously and presumptuously sinnes against God for there all hope of pardon is denied there remains no more sacrifice for sinne that is for such a mans sinne Heb. 10.26 neither should such an one be prayed for 1. John 5.16 If any man see his brother sinne a sinne which is not unto death he shall ask and he shall give him life for them that sinne not unto death There is a sinne unto death I do not say he shall pray for it But this Exposition agreeth not with Eli his aim which was doubtlesse to winne his sonnes to true repentance and besides why should sinning against the Lord be here restrained to sinning against him maliciciously and with a high hand I rather therefore think that the drift of these words is onely to shew them what a grievous and dangerous thing sinne is especially such sinnes whereby God is immediately wronged and provoked that so he might scarre them from their evil courses to wit either because if God by his Judges punish offences against man he must needs be more severe when men rise against him or else because no mediation nor satisfaction by man can here take up the quarrell as may be done when the difference is between one man and another If one man saith he sinne against another the Judge shall judge him that is an Umpire may come and take up the controversie the partie may be adjudged to make satisfaction and there will be an end of the quarrell but if a man sinne against the Lord who shall intreat for him that is no mediation nor satisfaction of man can here make a mans peace no reconciliation can be here hoped for unlesse the sinner repenting of his sinnes do by faith in Christ turn to God So that herein also is implied the desperate danger of their condition who by kicking against the sacrifices did in a manner despise this onely means of their reconciliation with God Notwithstanding they hearkened not unto the voice of their father because the Lord would slay them That is because the Lord had determined to destroy them and so consequently not to give them grace to repent but to leave them to the stubbornesse of their own wicked hearts for though it be true that God wills not the death of a sinner Ezek. 33.11 As I live saith the Lord God I have no pleasure in the death of the wicked but that the wicked turn from his way and live that is he desires not that sinners should perish but would rather that they should repent c. yet it doth not hence follow but that God may determine in a way of justice not to give any effectuall grace to such and such men as have grievously provoked him by their sinnes but rather to deliver them up to hardnesse of heart and so it was here for their sinnes God determined to destroy them and consequently to leave them to themselves and therefore it was no wonder though they minded not the reproofs and counsell of their father Vers 26. And the child Samuel grew on and was in favour both with the Lord and also with men This is here inserted first for the greater praise of Samuel who grew in grace even in these declining times and secondly especially to shew how God remembred mercie in the midst of judgement by raising up such a glorious instrument to be a stay to his poore people in those dismall times that were now coming upon them Vers 27. Did I plainly appear unto the house of thy father when they were in Egypt in Pharaohs house to wit by choosing Aaron of whom Eli was descended to joyn himself with Moses for the deliverance of the Israelites when they were in bondage to Pharaoh in Egypt Vers 29. Wherefore kick ye at my sacrifice and at mine offering which I have commanded in my habitation and honourest thy sonnes above me c. In this clause first Eli and his sonnes are reproved for kicking against Gods sacrifices and offerings and they are said to kick at his sacrifices c. 1. because they seemed not pleased that God had so much and they so little of the sacrifices and offerings and therefore in a proud and scornfull manner took from the sacrifices for their own use what they pleased themselves and 2. because by their doing what they listed about Gods sacrifices and by carrying themselves as if they thought any thing that they were pleased to leave after they had served themselves good enough for Gods altar and generally by their profane and carelesse carriage of themselves in the sacred service whereto they could not have addressed themselves with too much reverence and fear they discovered what a sleight and base esteem they had of Gods sacrifices which was all one in effect as if they had trampled them under their feet and 3. because by their insolent and wilfull disobeying the law of the sacrifices which God had given them in charge they did as it were kick and spurn against God in his Ordinances And though Eli did not this but his sonnes onely yet because he did not restrain them from these evil practises and punish them for their wickednesse herein it is charged upon him as well as upon them Wherefore kick ye at my sacrifice c. and secondly Eli is reproved for honouring his sonnes above God and that because he was more carefull to please his children then to please God to keep them in their places then to vindicate Gods sacrifices from being polluted Vers 30. I said indeed that thy house and the house of thy father should walk before me for ever c. Because the taking away the high Priests place from Eli and his familie is not the onely punishment here threatned though the chief for the cutting off many of his posteritie from the inferiour priesthood is also included in the evil denounced against him in this place vers 31. Behold the dayes come that I will cut off thine arm and the arm of thy fathers house that there shall not be an old man in thine house therefore this which is here said of a conditionall promise formerly made which should now be reversed because the condition was not performed cannot be referred to any particular promise made to Eli or any decree of Gods concerning Eli that the high Priesthood should be continued in his line but to that promise made to Aaron and his seed in generall Exod. 29.9 Thou shalt qird them with girdles Aaron and his sonnes and put the bonnets on them and the Priests office shall be theirs for a perpetuall statute which is now reversed as concerning Eli his familie whom the Lord threatens to cut off in a great part from the priesthood given at first to Aaron and his seed Vers 31. Behold the dayes come that I will cut off
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
herdmen of Tekoah c. Now Joab resolved to employ a woman in this plot that he had in hand first because men are most ready to pitie them in their misery and secondly because he thought a woman fittest to counterfeit and dissemble a man he thought would hardly have told a forged tale with such lively expressions of bitter sorrow nor would have been so nimble and ready to make fit replies to any thing that David should say and therefore he determined to have a woman to be his instrument because none can better feigne themselves to be mourners then women can why he pitched particularly upon this woman of Tekoah it is not expressed onely we may guesse that she was a woman singularly famous for her wisdome or happely one of those who were usually hired to mourn at funerals and so being grown famous for her notable artificiall performance of that service was therefore chosen to be the agent in this plot Vers 5. And she answered I am indeed a widow-woman and my husband is dead This she premiseth that thereby she might winne the king the more to commiserate her condition for first being a widdow she was the lesse able to defend her self against those that were risen up against her secondly being under such a heavy weight of sorrow for the losse of her husband any addition of further grief must needs presse her the more sorely and thirdly having lost already the stay and support of a husband she was farre the more unable to bear the losse of her onely sonne too Vers 6. And thy handmaid had two sonnes and they strove together in the field c. In these words she seeks to extenuate the pretended offence of her sonne in killing his brother to wit that he did it in heat of bloud without any premeditated malice being together in the field where there was no body by to part them they fell out and quarrelled and so at last fighting together the one happely being sorely first wronged and provoked killed the other Vers 7. And behold the whole family is risen against thine handmaid c. To wit as knowing that my sonnes inheritance should come to them if he were put to death and indeed to this those following words seem to have relation which she pretends her kindred had spoken and we will destroy the heir also namely that by that means the land may come to us but yet some Expositours do otherwise understand those words to wit that the kindred did thereby imply one chief reason why they desired her surviving sonne should be put to death which was that he by killing his brother might not come to inherite his estate And so they shall quench my coal which is left c. As if she should have said this sonne is the onely comfort that is left me in the world like one poor coal in a heap of ashes so is he left alive in the sad ruines of our family so that by seeking to take away his life they go about wholly to extinguish my husbands name and to leave me destitute of all comfort Vers 9. My lord O king the iniquity be on me and on my fathers house and the king and his throne be guiltlesse Because David might happely scruple whether he should do well to shelter one that had killed his brother upon any pretence whatsoever therefore to remove this scruple she offereth to take the sinne upon herself My lord O king the iniquity be upon me c. there is indeed no weight at all in this kind of pleading for when men are perswaded to do evil if they that perswade them do engage themselves to bear the punishment that they are liable to set consenting to do it they engage themselves for that they cannot make good for God will punish both the one and the other but yet because first there is in this a kind of slattering insinuation which may ingratiate men to those they perswade namely that they had rather the evil if there were any to be feared should fall upon themselves then them and secondly it implies so great a confidence in those that engage themselves that there is indeed no evil like to follow upon it therefore it hath been alwayes a plea usuall with men so Rebecca pleaded with her sonne Jacob when he scrupled the course prescribed him for deceiving his father Gen. 2â— â—2 Upon me be thy curse my sonne onely obey my voice and so the Jews sought to winne Pilate to yeild to the crucifying of Christ Matth. 27.25 His bloud be on us say they and on our children Vers 11. Then said she I pray thee let the king remember the Lord thy God c. That is let the king be pleased to remember that this which thou hast said hath been promised as in Gods presence that thou wilt not suffer the avengers of blood to destroy my sonne and thus she covertly also presseth David to confirm what he had said with an oath as we see thereupon he did And he said As the Lord liveth there shall not one hair of thy sonne fall to the earth indeed nothing the woman had said concerning her supposed sonne that had killed his brother contained any just reason why he should not be put to death for the law of God did expressely enjoyn that all manslayers should be put to death excepting none but those that do it by chance or in their own defence and therefore it is strange that David should undertake so solemnly to secure him from punishment But it seems Davids heart did encline to the saving of his own sonne Absalom who was guiltie of the like offence and by this byas was his heart drawn aside to spare unjustly this widdows sonne too Vers 13. Wherefore then hast thou thought such a thing against the people of God As if she should have said since thou dislikest the violence of the men of my family against me in seeking to deprive me of my sonne because he contending with his brother slew him why then shouldest thou entertain the very like thoughts against the whole people of God which they have entertained against me They would deprive me of my onely comfort and quench my coal that is left even so hast thou sought to deprive Gods people of thy sonne Absalom upon whom their eyes are set as the man that should succeed thee in the throne in whom the light of Israel should be renued when thou art gone and that because he hath slain his brother that had grievously provoked him by ravishing his sister thus Joab by his instrument the widdow of Tekoah sought to perswade David that the people were much grieved and were like indeed to suffer very much severall wayes because Absalom the kings heir for it seems by this that Chileab his second sonne chap. 3.3 was dead also should thus long live as an exile amongst an idolatrous people and so endeavours to convince him that he was blame worthy for this his
questioning and doubting whether this means would be effectuall or no and therefore desiring that he would go along with her she resolves confidently that she will not return without him Vers 31. And laid the staffe upon the face of the child but there was neither voice nor hearing c. Some ascribe this to want of faith both in Gehazi and the mother others think that Elisha gave that direction for the laying of his staffe upon the face of the child without any speciall direction or promise from the spirit of God onely because he had at other times wrought miracles with this staffe but rather I think it is to be ascribed to the change of Elisha his purpose had he not yielded to have gone himself perhaps the staffe might have been effectuall now the Lord was pleased to withhold his power and help till the prophet came Vers 34. And he went up and lay upon the child c He applyed his body to the body of the child so farre as it could be done in two bodies of such disproportion See the note 1 Kings 17.21 Vers 35. Then he returned and walked in the house to and fro c. Why he rose up from lying upon the child to walk to and fro and then went and lay upon the child again it is hard to say it is said that perhaps he was wearied with lying in that manner as he did upon the child or that perceiving the flesh of the child to wax warm as in the foregoing verse it is said it did the joy thereof did make him rise up and fetch a turn and then presently he lay down upon the child again But I rather conceive all this proceeded from the exceeding vehemency and intention of his desires in seeking to God for the reviving of the child it being usuall with those that are so transported with strong desires to be thus various in their actions and sometime to be in one posture and sometime in another as finding no rest in themselves till their desires be satisfied And the child opened his eyes Which was a signe that the child was perfectly restored to life and thus as in other miracles so in this God was pleased to make it manifest that the spirit of Elijah rested upon Elisha as his successour by enabling him to do the same kind of wonders that the other had done Elijah divided Jordan with his mantle 2 Kings 2.8 so did Elisha too verse 14. Elijah multiplyed the widow of Zarephaths oyle 1 Kings 17.14 and Elisha did as much for a poore prophets widow vers 2 c. of this chapter Elijah brought rain from heaven after a time of great drought 1. Kings 18.41 and Elisha supplyed three kings and their armies with water when they were ready to perish with drought 2 Kings 3.16 17. Elijah cursed the captains and their fifties that came to apprehend him and they were presently destroyed with fire from heaven 2 Kings 1.10 And Elisha cursed the children that reproched and mocked him and they were presently torn in pieces by two she beares chapter â— 24 and so now here Elisha raised from death the Shunamites sonne as Elijah had raised the Sareptans sonne before 1 Kings 17.21 22. Vers 33. And Elisha came to Gilgal and there was a dearth in the land c. To wit to visit the Colledge of the prophets which was in this citie and that the rather to encourage and comfort them because of the dearth that was now in the land and therefore it is said in the next clause and the sonnes of the prophets were sitting before him to wit to be instructed by him as Paul used to sit at the feet of Gamaliel Acts 22.3 which is perhaps the rather added to intimate that it was by Elishaes meanes that the society of the prophets was not dissolved but holy exercises were continued amongst them notwithstanding the famine Vers 39. And one went out into the field to gather herbs and found a wild vine and gathered thereof wild gourds c. That is going forth to gather herbs for the pottage he lighted upon this wild vine and not knowing it yet gathered thereof now it is generally thought that this was Coloquintida a plant that growes in fields and hedg-rowes somewhat like a vine the gourds that is the leaves and branches whereof are bitter and poysonous Vers 40. They cryed out and said O thou man of God there is death in the pot As fearing by their bitter and unsavoury rast there had been poyson in the pottage Vers 42. And there came a man from Baal-shalisha and brought the man of God bread of the first fruits c. The first fruits by the law were to be given to the priests Numbers 18.12 but the priests were now driven away from the ten tribes ever since Jeroboam had set up his golden Calves and forbidden the people to go up to the temple at Jerusalem 2. Chron. 11.14 and therefore this good man brought these twenty loaves of the first fruits c. to Elisha and the prophets who instructed the people instead of the priests and that the rather out of a care to supply their necessities in this great dearth that was now in the land CHAP. V. Vers 5. GO and I will send a letter unto the king of Israel Which was Jehoram the sonne of Ahab chap. 3.1 Vers 6. I have therewith sent Naaman my servant to thee that thou mayest recover him of his leprosie That is that thou mayest cause him to be recovered of his leprosie for what any prophet in Israel could do he doubted not but that the king might command Vers 7. He rent his clothes and said Am I a God to kill and to make alive c. His words shew what was the cause of his griefe namely the feare that Ben-hadad the king of Syria the old enemy of Israel sought in this to pick a quarrell that he might invade the land yet likely enough it is that to cover this he pretended the blasphemy of requiring that of him which was the onely proper work of God and in the meane season never thought of what Elisha could do Vers 8. Wherefore hast thou rent thy clothes And thus Elisha covertly taxed the king for so little regarding the miracles which Elisha had wrought that now he never entertained a thought of consulting with him and gave him to understand that even the Syrians should know that there was a prophet in Israel though he and his courtiers would take no notice of him Let him come now to me saith he and he shall know there is a prophet in Israel Vers 10. And Elisha sent a messenger unto him saying Go and wash in Jordan seven times c. Not going out to him First that the miracle might be the more remarkable the prophet doing no more but send him a message that he should go and wash in Jordan and he should be clean Secondly that Naaman might the more plainly see that he did
upon his sonnes an austere rule of civilitie Jer. 35.6 that they should drink no wine nor build houses nor sow seed nor plant vineyards nor have any but should all their dayes dwell in tents and that as is most probable the better to preserve them from being corrupted with the growing luxury of those times and to inure them beforehand to hardnesse that they might be the better able to bear the misery which he foresaw the sinnes of the people would bring upon them It seems he was a man of great note especially for his piety in these times and therefore Jehu the rather desired to be countenanced by him and to have his approbation of his zealous proceedings whence it was that he took him into his chariot and carried him to Samaria onely first he questioned him whether he did from his heart approve of his proceedings or no Is thine heart right as my heart is with thy heart that is Is thy heart faithfull towards me as mine is towards thee Vers 19. But Jehu did it in subtilty to the intent that he might destroy the worshippers of Baal When Jehu had slain Ahab and all his posterity who had alwayes been the great promoter and supporter of the Baalites it is likely that in all places they began to shift for themselves and to hide their heads as fearing what he would do to them because therefore it would have been then hard to have any way surprized them severally and because withall the taking of any open way of violence against them might have caused some sedition in the kingdome he thought it the wisest way thus to catch them in a snare altogether by pretending for Baal and proclaiming a solemn assembly for his service but how farre this blemished his zeal against that horrible idolatry we may judge by that rule of the Apostle that we may not do evil that good may come of it Rom. 3.8 Vers 23. Search and look that there be here with you none of the servants of the Lord. This Jehu spake as pretending no doubt that he would not have the worship of Baal prophaned by the presence of any that were not cordiall to his service but withall intending to save them from the sword what ever they might deserve if curiosity perchance should have drawn any of them thither Vers 25. And it came to passe assoon as he had made an end of offering the burnt offering c. That is assoon as the chief priest of Baal had made an end of their sacrifice which they had undertaken by Jehues encouragement so long it seems Jehu deferred the execution that if they were not all yet come thither he might be the surer to have them all there ere the souldiers were let in upon them And went to the city of the house of Baal Many Expositours take this indefinitely to wit that the guard and the captains went into every city where there was any temple dedicated to Baal and beat down the temples and destroyed the images whence they say that is added vers 28. Thus Jehu destroyed Baal out of Israel But me thinks the words seem here rather to imply their going first to some citie near Samaria which was particularly dedicated to Baal where was Baals chief temple of which I conceive that is spoken vers 27. that they brake down the house of Baal and made it a draught-house unto this day for it is not probable that every house of Baal thoroughout the kingdome was turned into a jakes but onely his chiefe temple thereby to expresse their detestation of that idolatry wherewith the kingdome of Israel had been defiled Vers 30. And the Lord said unto Jehu c. To wit by some prophet that he sent unto him perhaps Elisha or the young prophet that was sent to anoint him though Jehu continued in the idolatry of Jeroboam yet because the suppressing of the idol-worship of Baal and the rooting out of Ahabs posterity was in it self a good service God promised here that kingdome to his heirs unto the fourth generation which was accomplished in the mediate succession of Jehoahaz and Jehoash and Jeroboam and Zachariah chap. 13.1 and chap. 14.16 and vers 29. Vers 32. In those dayes the Lord began to cut Israel short c. That is to abate their power and to make sore havock amongst the people for so this is explained in the next words And Hazael smote them in all the coasts of Israel and then no doubt did he exercise those inhumane cruelties upon the Israelites of which Elisha had foretold him chap. 8.12 I know the evil that thou wilt do unto the children of Israel their strong holds wilt thou set on fire and their young men wilt thou slay with the sword and wilt dash their children and rip up their women with child Vers 36. And the time that Jehu reigned over Israel in Samaria was twenty and eight years Whereof six years Athaliah reigned in Judah and Jehoash the sonne of Ahaziah the remaining two and twenty yeares CHAP. XI Vers 1. ANd when Athaliah the mother of Ahaziah saw that her sonne was dead she arose and destroyed all the seed royall That is all the princes of the bloud royall that were left Joram had killed his six younger brethren the sonnes of Jehoshaphat immediately upon the death of his father 2 Chron. 21.2 4. after that all his own sonnes save onely Ahaziah the youngest who succeeded him in the throne were either slain or carried away by the Philistines and Arabians 2. Chron. 22.1 again after that fourty two princes of the royall bloud Jehu had slain chap. 10.13 14. so that it may seem there were not many of the seed royall left Athaliah therefore that happily was left by her sonne Ahaziah to govern the kingdome when he went to help Joram in his warre taking this advantage of the ruines of this royall family did forthwith lay hold upon those few of the princes of the bloud that were left and slew them that so she might occupy the royall throne her self and so settle the worship of Baal in the kingdome of Judah which to her grief she saw was now rooted out by Jehu in the kingdome of Israel If these princes whom she slew had been onely the grandchildren of Jehoshaphat by some of his other sonnes and not by her husband Joram or had they been her husbands children by some other wives this fact had been the lesse to be wondered at but by the saving of her own sonnes sonne out of her hands to wit Joash the sonne of Ahaziah it is manifest that she spared not her own children and this indeed is most strange that she should be so unnaturall especially if we consider also that under the title of being protectour to her young grandchild Joash she might with more ease and safety have done what she list in the kingdome and so have made better use of his life then of his death but for this it may be answered first
first which was against the laws of the Medes and Persians chap. 8.8 and therefore they were enraged at it and would not obey it or else happely they did not believe that this second edict was indeed sent forth by the king but was onely the device of Mordecai or at least would not believe it as being loth to be beaten off from destroying the Jews whom they hated with a deadly hatred and had long assured themselves that they should now have liberty to wreak their teen upon them and therefore were resolved to put in execution the first decree now herein was the wonder that the Jews being a few to speak of should be able to stand against their enemies but the reason of this is given that God struck their enemies with such terrours fears that they were not able to withstand them The rulers for fear helped the Jews vers 3. many others no doubt durst not stirre and those that had with great confidence armed themselves when the Jews assembled themselves and stood for their lives vvere suddenly daunted and so easily slain by the Jevvs and thus God did immediatly more for the preservation of the Jevvs by making them terrible to their enemies then all that Esther and Mordecai had done Vers 6. And in Shushan the palace the Jews slew and destroyed five hundred men It is above all strange that in Shushan the city royall called here Shushan the palace where the kings favour to Mordecai and the rest of the Jews could not be unknown there should be so many found that would obstinately undertake the massacring of the Jews in confidence of the first decree chap. 3.13 notwithstanding by the second decree chap. 8.10.11 the Jews were allowed to kill and destroy all their enemies that should set upon them But for this we must consider first that when wicked men are hardened of God that they may be destroyed they do usually thus violently rush upon their own ruine the vengeance of God not suffering them to rest and secondly that in likelihood there were many of the faction of Haman that being enraged with the death of their great lord and the sudden preferment of Mordecai were mutinously inclined and ready enough therefore to be stirred up to this attempt by Hamans ten sonnes that were ringleaders to the rest as by their death is evident Vers 10. The ten sonnes of Haman the sonne of Hammedatha the enemy of the Jews slew they To wit those before mentioned by name in the three foregoing verses for by Hamans boasting of the multitude of his children chap. 5.11 And Haman told them of the multitude of his children it may seem he had more beside these how this agrees with the Apocryphall additions of Esther we may see chap. 16.18 where it is said that in the decree by warrant whereof the Jews did now slay their enemies there was mention made that not Haman onely but also all his family with him were then hanged already But on the spoil laid they not their hand Though by the kings decree they might have done it chap. 8.11 Take the spoil of them for a prey and that because they would hereby make it evident that they aimed not at the enriching of themselves with the spoils of those they had slain but only at their own necessary and just defence and that it might not be said that they had slain any one causelessely onely to get his estate Vers 11. On that day the number of those that were slain in Shushan the palace was brought before the king The report of this which had happened in the city was soon brought unto the king perhaps by some that would willingly have stirred up the kings wrath against the Jews Vers 13. Let it be granted to the Jews which are in Shushan to do to morrow also according to this dayes decree To wit by slaying those who this day set upon the Jews but escaped their hands and were not slain by them as these five hundred were And this no doubt she desired as aiming at Gods glory in the revenge of his peoples enemies and at the peace of the Church which might else afterwards be disturbed by these that were now for the present escaped And let Hamans ten sonnes be hanged upon the gallows That is let the dead bodies of these sonnes of Haman who were this day slain with others be for their greater reproch and the terrour of others hanged upon the gallows whereon their father was before hanged Vers 16. But they laid not their hands on the prey See above vers 10. Vers 17. On the thirteenth day of the moneth Adar c. The drift of the words in the three following verses is to shew that the other Jews that lived not at Shushan slew their enemies on the thirteenth day and then rested and kept a day of feasting on the fourteenth day whereas the Jews at Shushan slew their enemies both on the 13th and 14th dayes and so kept not their day of feasting till the fifteenth day Vers 20. And Mordecai wrote these things and sent letters unto all the Jews c. That is in the writings and letters which he sent unto the Jews concerning their keeping the feast of Purim he wrote the relation of these things before mentioned as the ground of this annuall festivity or else it may be meant more generally that Mordecai was the pen-man of the holy ghost in writing this whole book of Esther Vers 21. To stablish this among them that they should keep the fourteenth day of the moneth Adar and the fifteenth c. To wit because on the fourteenth day the countrey Jews rested from slaying their enemies and those in Shushan not till the fifteenth and so they were taught to rejoyce in one anothers welfare But was not this unlawfull like that sin of Jeroboams 1. Kings 12.33 I answer No and that because it was a politick ordinance for civill respects and not any addition to the worship of God Vers 22. Dayes of feasting and joy and of sending portions one to another and gifts to the poore As their custome was in all their solemn festivities Neh. 8.10 Then he said unto them Go your way eat the fat and drink the sweet and send portions unto them for whom nothing is prepared c. Vers 26. Therefore for all the words of this letter and of that which they had seen concerning this matter and which had come unto them c. This clause is added because of those things related in these letters concerning the danger the Jews were in and their deliverance from that danger which moved them to take upon them to keep the feast of Purim some of them they had seen with their own eyes in their severall dwellings as the decree that was brought from the king for the destroying of the Jews and the preparations that were made by the enemies to put this decree in execution and the second decree likewise wherein the Jews were allowed to