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
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
the youth of his sonne he should attempt any thing against him after his decease and therefore gave astrict charge to Solomon to watch over him narrowly and to take some occasion to cut him off Vers 9. But his hoar head bring thou down to the grave with bloud How this order which he gave to Solomon to bring down his hoar head with bloud to the grave agreeth with that oath of his to Shimei 2 Sam. 19.23 see there Vers 10. So David slept with his fathers and was buried in the citie of David In 1 Chron. 29.28 it is said that he died in a good old age full of dayes riches and honour here the place of his buriall is named to wit that it was in the citie of David that is in that part of Jerusalem where he dwelt and kept his court and which he had first taken out of the hands of the Jebusites which was thence called the citie of David even the place of his buriall was an honour to him and it seems his sepulchre was strangely preserved notwithstanding Jerusalem was so oft sacked and burnt for it continued unto the Apostles times as the Apostle Peter noted Acts 2.29 Men and Brethren let me freely speak unto you of the Patriach David that he is both dead and buried and his sepulchre is with us unto this day Vers 13. And she said Comest thou peaceably She might easily suspect that Adonijah did even swell with envy against Solomon and against her too because by her means his conspiracy was defeated and therefore when she saw him come in to her she was jealous presently of some plot he had against her and her sonne and thence enquired whether he came peaceably or no. Vers 15. And he said Thou knowest that the kingdome was mine and that all Israel set their faces upon me c. That is in regard that I was king and in a fair way to have had the kingdome settled upon me by the favour of the people who looked upon me as my fathers eldest sonne though I be now but a private subject and content to be so since it was of God that my brother Solomon should reigne I hope you will be willing to afford me what honour a subject may be capable of and will not deny me any reasonable request that I shall make to you how farre Adonijah was from being really convinced that it was of God that Solomon was king or from a quiet submission to the good providence of God therein is evident by the plot he had now in hand to get Abishag to wife that so he might wrest the kingdome from Solomon onely to hide his drift in desiring Abishag to wife he would seem to be fully satisfied concerning Solomons being king the kingdome is turned about and is become my brothers for it was his from the Lord and onely to desire that by considering what great hopes he was fallen from she would compassionate his condition and be the readier to gratifie him in any thing a subject might lawfully desire Vers 17. Speak I pray thee unto Solomon the king c. The onely reason alledged here by Adonijah why he made choice of Bathsheba to get Solomons consent for his marrying Abishag is the great interest she had in the king her sonne for saith he he will not say thee nay but yet considering that there were many others that were of power enough to have obtained any reasonable request of the king for him we may well think that there was another thing that induced him to set her a work in this businesse namely the hope of winning her to undertake his petition indeed accordingly it came to passe though Bathsheba were so wise a woman that her counsel to her sonne is recorded by the spirit of God in the holy Scripture Prov. 31.1 yet she could not discern his drift but being gulled with his fair words and her melting thoughts of compassion towards him she undertook that suit of his whereby he thought to undermine her sonne and at last to shoulder him out of the throne Vers 21. And she said Let Abishag the Shunammite be given to Adonijah thy brother to wife Thus she intimates that because he was his brother forgetting what was past he should do well to gratifie him in any reasonable request Vers 22. Ask for him the kingdome also for he is mine elder brother even for him and for Abiathar c. There is nothing in the text whence we can certainly conclude whether Adonijah had a purpose again to wrest the kingdome from Solomon and had for that cause by the advise of his confederates Abiathar and Joab sought to obtain Abishag to wife yet it may seem probable first by the strangenesse of the suite that he should desire her to wife who had lain either as his wife or concubine in the bosome of his own father secondly by Solomons severe proceeding against him for though by an ordinary way of providence he might have suspected that Adonijah had some plot in this suit of his yet because he did so certainly conclude of it that presently without any more ado he adjudged him to death this mâ—kes it most probable that the drift of Adonijah was discovered to Solomon by a speciall instinct of the spirit of God and thirdly by Joabs flying to the altar upon this and not before vers 28. however it is evident that Solomon took it so to wit that by the friends Abishag had gotten whilest she lay in his fathers bosome he hoped to increase his faction and happely also by marrying a wife of the deceased king to strengthen his crakt title and that because it was still the successours right to have the deceased kings concubines 2. Sam. 12.8 And I gave thee thy masters house and thy masters wives into thy bosome c. Ask for him saith he the kingdome also as if he should have said this is it which he looks after and with him Joab and Abiathar too having already the plea of being the elder brother and Abiathar the high priest and Joab the Generall on his side if he could strengthen himself also by this marriage then he would not fear to shew himself and to obtain his desire Vers 23. Then king Solomon sware by the Lord. That his mother might not interpose any further in the businesse Vers 24. As the Lord liveth which hath established me and set me on the throne c. That is as surely as the Lord liveth who hath done this for me so surely shall Adonijah be put to death and that this day there must be no delay in a matter of such danger though Solomon had beforehand promised his mother to grant her request yet his intention was therein onely to grant her any reasonable request and therefore not thinking that any tie to intangle him for the granting of that which might prove the ruin both of himself and her in stead of satisfiing her desire he took on
of my fathers unto thee Thus he rejected Ahabs motion with detestation to wit because the Lord had forbidden in his law the perpetuall sale of any mans inheritance Levit. 25.23 The land shall not be sold for ever and though therefore such a motion made by a prince in another kingdome could not have been rejected by any subject without grosse disregard of that Majestie which God hath put upon princes yet Naboth was bound in conscience to do it and no doubt though it be not here expressed as he refused to satisfie the desire of his Soveraigne herein so also he humbly presented him with the reasons why he durst not do it and made it appear that it was not so much the parting with his vineyard as his sinning against God in parting with it that he stumbled at whereby it appears also that this Naboth was a pious man and zealous of observing Gods law even in these idolatrous times which made his bloud cry the louder for vengeance against Ahab and Jezebel Vers 4. And he laid him down upon his bed and turned away his face c As one that was discontented and therefore would have no body to speak to him that cared not to see any body nor to have any body see him Vers 7. I will give thee the vineyard of Naboth the Jezreelite This is spoken in a vaunting way and it may have reference either to Naboths refusing to give Ahab his vineyard as if she had said Though he will not give thee his vineyard I will thou shalt not need to purchase it nor to stand to his curtesie whether he will yield it up to thee or no I will give it thee or else to those foregoing words of Jezebel Doest thou now govern the kingdome of Israel as if she had said One would think a king should not whine for a subjects deniall of such a thing having so much power to satisfie himself but since thou knowest not how to improve thy power I that am but a woman will do it for thee I will give thee the vineyard of Naboth the Jezreelite Vers 8. So she wrote letters in Ahab's name c. To wit Ahab not knowing nor caring to know what course she took for the accomplishing of that promise she had made of getting Naboths vineyard for him Vers 9. Proclaim a fast and set Naboth on high among the people Some understand this thus that Naboth should be set as in regard of his dignity he used to be in some eminent place amongst the chief men of the city as if there had been no evil at all plotted against him and then on a sudden the witnesses should out and accuse him of blaspheming God and the king But I rather think that malefactours when they came to be tried before the Magistrate were usually set upon some scaffold where they might be in the sight of the people and thence it was that Jezebel wrote in her letters And set Naboth on high amongst the people As for the fast to be proclaimed that was enjoyned to make a shew as if indeed such a horrible wickednesse had been committed by Naboth as might bring Gods wrath upon all the nation and for the diverting whereof therefore it was fit the people should in a solemn manner humble themselves and cry unto God for mercy Vers 10. And then carry him out and stone him that he may die For so the Law of God had appointed him to be punished that should blaspheme the name of the Lord Levit. 24.15 16. Whosoever curseth his God shall bear his sinne and he that blasphemeth the name of the Lord he shall surely be put to death and him also that should curse his father Exod. 21.17 And he that curseth his father or his mother shall surely be put to death the Prince therefore being the father of the people pater patriae it seems the cursing of him which is also a sinne forbidden by the Law Exod. 22.28 Thou shalt not revile the gods nor curse the ruler of thy people was usually likewise punished after the same manner Vers 11. The Elders and the Nobles who were the inhabitants in his citie did as Jezebel had sent unto them c. It may well seem strange that the letters of Ahab enjoyning such a grosse and horrible act of injustice should without any scruple be so readily obeyed by the Elders and Nobles of Jezreel but for this we must consider First that Israel was now become idolatrous and in all other respects exceedingly corrupt it is no wonder that a people that have changed their Religion at the will of a supreme Magistrate should do any thing else that he will command them Secondly that the imperious severitie and crueltie of Jezebel had doubtlesse brought this people into a miserable bondage and thraldome Thirdly that Naboth being a man strictly conscionable amongst a lawlesse degenerate people it is likely they were glad of an opportunitie to wreak their teen upon him Fourthly that Jezebel might inform them that Naboth had done this she charged him with some private discourse betwixt the king and him onely the king had no witnesses of his peremptory and blasphemous speeches and so that she desired was onely this that some witnesses might be found that upon the credit of the kings word would charge him with this which could not otherwise be legally proved and that thereupon he might be condemned for blasphemy and put to death Vers 13. Then they carried him forth out of the citie and stoned him with stones that he dyed And with him his sonnes were also put to death as it seems 2. Kings 9.26 Surely I have seen yesterday the blood of Naboth and the blood of his sonnes said the Lord and I will requite thee c. which was directly against the law of God Deut. 24.16 The fathers shall not be put to death for the children nor the children for the fathers their aim herein was doubtlesse that Ahab might without opposition enjoy Naboths vineyard But with what pretence of justice they did it it is uncertain perhaps as some think they might alledge that in punishing so execrable a wickednesse Gods severity against Achan was a president fit to be followed whose sonnes and daughters were stoned together with him Josh 7.24 Vers 14. Then they sent to Jezebel c. To shew how ready they had been to do what she had enjoyned for though the letters they had received were written to them in the kings name yet they knew well enough that the affairs of the kingdome were chiefly swayed by her and that she did all and carried all in a manner as she pleased and therefore their care was chiefly to ingratiate themselves with her Vers 15. Jezebel said to Ahab Arise take possession of the vineyard of Naboth c. Some conceive that Naboth was of the bloud royall and that Ahab was now the next heir which they judge the more probable because Naboths vineyard lay so close upon
they should by way of derision call upon him to go up the hill as commonly it is thought these words were spoken I cannot conceive Vers 24. And he turned back and looked on them and cursed them in the name of the Lord c. That is by authority from God he pronounced them accursed of God and indeed therefore it is expressed that he looked on them before he cursed them to intimate that he did not do it in a suddain passion to revenge himself but by the speciall instinct of God and that to punish the wickednesse of the parents in the death of these their misnurtured children and to let the Israelites see that if God would so severely revenge the reproaching of his prophets in the mouthes of little children much lesse would he endure it in those that were of ripâ—r yeares It is strange indeed that the prophet after durst go to Beth-el but he went under Gods protection who was able to defend him as he had done his master Elijah against the fury of king Ahaziah when he had fetched fire from heaven upon his captains and their souldiers CHAP. III. Vers 1. NOw Jehoram the sonne of Ahâ—â— began to reigne over Israel in Samaria the eighteenth yeare of Jehoshaphat c. Chap. 1.17 it is said that he succeeded his brother Ahaziah and began his reigne in the second yeare of Jehoram the sonne of Jehoshaphat but that was onely because Jehoshaphat when he went with Ahab against Ramoth Giâ—ead did designe his sonne Jehoram to be king in his room and to govern the kingdome in his absence howbeit at his return he resumed the government of the kingdome to himself as we see in this place and indeed there was good cause for the trouble that Jehoshaphat was put to to reform things at his return 2. Chron. 19.4 argues no small distemper of the whole countrey through the misgovernment of that his ungodly sonne in his absence see the note chap. 1.17 Vers 2. He put away the image of Baal that his father had made That is he suppressed the worship of Baal which his father had set up though he continued still the idolatry of Jeroboam in his golden calves it was much indeed that this wicked king should reform so much especially his mother Jezebel being yet living by whose means the worship of Baal was first brought in but it may well be that his conscience was a little startled with the death first of his father and then of his brother Ahaziah occasioned by the strange fall that he got and with the late revolt of the Moabites from them and besides perhaps he knew that the Prophets of God attributed these things to the idolatry of the Israelites and therefore intending an expedition against the Moabites he resolved first to suppresse the idolatry of Baal that so his warre against Moab might speed the better Vers 7. The king of Moab hath rebelled against me wilt thou go with me against Moab to battel He rebelled in the dayes of Ahaziah immediately after the death of Ahab their father chap. 1.1 but Ahaziah was king little above a yeare and the most of that time perhaps bedrid with his fall and so could not undertake the reducing of Moab to their former obedience and so now Jehoram his brother undertakes it so soon as ever he came to the crown And he said I will go up c. Whether it were out of a desire that Jehoshaphat had to be avenged on the Moabites for their defection from the kings of Judah to Israel for being formerly tributaries to David and Solomon they had left the kings of Judah and given themselves for vassals unto this time to Jeroboam and his successours or for that they had lately with other nations made warre upon him and invaded his land 2. Chron. 20.1 or whether it were because Joram king of Israel had put down the worship of Baal in his kingdome and so in this regard he thought he might the more safely joyn with him in this warre against Moab though he had been formerly reproved by Gods Prophets first for aiding Ahab when he went against Ramoth Gilead 2. Chron. 19.2 and secondly for joyning himself with Amaziah to make ships to go to Tarshish 2. Chron. 20.37 Yet now again he joyned himself with Jehoram the sonne of Ahab and brother of Amaziah in this his warre against the Moabites Vers 8. And he said Which way shall we go up And he answered The way through the wildernesse of Edom. That is Jehoram asked Jehoshaphat which way they should go and Jehoshaphat advised them to go the way through the wildernesse of Edom to wit either that they might come upon the Moabites by a way they looked not for them or that they might take the king of Edom and his forces along with him or else the better to assure that nation of the Edomites by the way of whom they had the more cause to be jealous because some of them had lately been in the field at Engaddi against Jehoshaphat together with the Moabites and the Ammonites 2. Chron 20.22 The Lord set ambushments against the children of Ammon Moab and mount Seir which were come against Judah and they were smitten though at this time they were tributaries to Jehoshaphat and so continued till his sonnes reigne 2 Chron. 21.8 Vers 9. So the king of Israel went and the king of Judah and the king of Edom That is the Viceroy of Edom whom Jehoshaphat had set over them for as yet they had no king of their own 2. Chron. 21.8 Vers 11. Here is Elisha the sonne of Shaphat which poured water on the hands of Elijah That is Here is Elisha the servant or minister of Elijah whether in this particular Elijah made use of Elishaes service we need not enquire because this was the ordinary imployment of servants that attended upon their masters therefore with this proverbiall kind of speech this courtier speaks of him as Elijahs attendant Here is Elishah that poured water on the hands of Elijah and no doubt it was by the speciall instinct of Gods spirit that Elisha was come along with the armie into these deserts of Edom. Vers 12. And Jehoshaphat said The word of the Lord is with him So he judged both because he was the disciple of so great a prophet and perhaps his fame was already spread abroad as also because he conceived there was something in it that he should be now come with the army So the king of Israel and Jehoshaphat and the king of Edom went down to him It was very much that three kings should go down to the prophet and that they did not rather send for Elisha to come to them as at other times the kings of Israel and Judah were wont to do but first the great extremity they were now in might make them desirous to ingratiate themselves to Elisha by all possible meanes secondly it is like enough that Jehoshaphat might advise him hereto and that
Vers 4. Eleazar begat Phinehas Phinehas begat Abishua c. Eleazar succeeded his father Aaron in the high priesthood in the fourtieth yeare after their coming out of Egypt Numb 20.25 c. and 33.18 and was high priest all the time of Joshua and died immediately after him as may seem by the relation of their deaths together Josh 24.29 33. Phinehas his sonne that succeeded him was he that slew Zimri and Cozbi in the wildernesse and had thereupon a promise from God that the high priesthood should be settled upon him and his seed for ever see Numb 25.7 13. He succeeded his father Eleazar about the death of Joshua Josh 24.29 33. How long he lived high priest it is no where expressed but probable it is he was high priest all the time that the people served the Lord after Joshuahs death in the dayes of the elders that out-lived Joshua Judg. 2.7 and perhaps in the time of the first revolting of the people in the time of the Judges which must needs then be a matter of much grief to a man of such zeal as he was for it is evident that when the Israelites made warre against Benjamin he was high priest Josh 20.28 And Phinehas the sonne of Eleazar the sonne of Aaron stood before it in those dayes As for the next three that follow Abishau Bukki his sonne and Vzzi his sonne they were it seems high priests in those corruptest times of Israel under the Judges whereto agrees that which is by some said that in the dayes of Uzzi it was that Eli and so his posterity after him got the high priests office not being of Eleazars stock but of the stock of Ithamar and if so it were then the foure next following of the stock of Eleazar were never high priests to wit Zerahiah and Meraioth and Amariah and Ahitub but Zadok the sonne of Ahitub vers 8. was the first that recovered that dignity again which was in the dayes of Solomon who thrust out Abiathar of the posterity of Eli and of the stock of Ithamar from being high priest and put Zadok the sonne of Ahitub in his room 1. Kings 2.27 35. Vers 10. And Johanan begat Azariah he it is that executed the priests office in the temple that Solomon built in Jerusalem That is this is that Azariah of whom such honourable mention is made in the book of the Chronicles 2. Chron. 26.16 c. who did so worthily execute maintain the honour and office of the priesthood against the intrusion and usurpation of Uzziah the king of Judah and it is expressely noted that it was in the temple which Solomon built in Jerusalem because at the time when this was written there was another Temple in Jerusalem built by Zerub-babel Yet some understand these words of Johanan the father of Azariah that he was that Jehoiada that was high priest in the dayes of Athaliah by whom both the Temple and Common-wealth were preserved when they were in danger to be ruined by her Vers 13. And Shallum begat Hilâ—iah Who found the book of the Law in the dayes of Josiah 2. Kings 22.8 Vers 14. And Azariah begat Seraiah c. Seraiah was the high priest whom Nebuchadnezzar slew see 2. Kings 25.18 21. He was also the father or grand-father of Ezra Ezra 7.1 Now after these things in the reigne of Artaxerxes king of Persia Ezra the sonne of Seraiah the sonne of Azariah the sonne of Hilkiah c. and then Jehozadak his sonne was the father of Josuah who was so famous at the return of the Jews and the rebuilding of the Temple Hag. 1.1 In the second yeare of Darius the king in the sixth moneth in the first day of the moneth came the word of the Lord by Haggai the Prophet unto Zerubbabel the sonne of Shealtiel governour of Judah and to Josuah the sonne of Josedech the high priest Vers 19. And these are the families of the Levites according to their fathers That is of these before named were the severall families of the Levites called to wit the family of the Libnites c. Vers 20. Of Gershom Libni his sonne Jahath his sonne Zimmah his sonne c. Here follows a catalogue of those that were successively the Heads both of the Gershonites Kohathites and Merarites perhaps unto the dayes of David who did dispose of the Levites into new orders and whereas Zimmah is here said to be the sonne of Jahath thereby is meant that he was his grandchild for Shimei was the sonne of Jahath and Zimmah the sonne of Shimei vers 42 43. Vers 25. And the sonnes of Elkanah Amasai and Ahimoth The sonnes of Elkanah are here more particularly expressed because from him descended that Elkanah who was the father of Samuel Vers 26. As for Elkanah the sonnes of Elkanah Zophai his sonne c. This is another Elkanah who was the sonne of Mahath and grandchild of Amasai mentioned in the former verse as is evident vers 35 36. Vers 27. Jeroham his sonne Elkanah his sonne The father of Samuel Vers 31. And these are they whom David set over the service of song in the house of the Lord c. That is these are they that David made chief in the three quires of singers after the Ark had rest that is after it was brought to Davids house for before it was removed from one place to another to wit these mentioned in the sequel of this chapter Heman of the Kohathites ver 33. who was the chief and therefore had the middle quire and Asaph who stood on Hemans right hand v. 39. and was of the Gershonites and Ethan who was also called Jeduthun chap. 25.1 and was of the Merarites and stood on Hemans left hand ver 44. These were in their times famous men as being the chief singers and withall Prophets and pen-men of some of the Psalmes 2. Chron. 29.30 Moreover Hezekiah the king and the princes commanded the Levites to sing praise unto the Lord with the words of David and of Asaph the seer Vers 33. Heman a singer the sonne of Joel the sonne of Shemuel That is Samuel for Heman was Samuels grandchild Vers 50. And these are the sonnes of Aaron Eleazar his sonne Phinehas his sonne c. By occasion of the mention that is made of the severall offices and imployments of the priests in the foregoing verse the catalogue of the sonnes of Eleazar is here again set down unto the dayes of David by whom the priests were divided into foure severall orders Vers 57. And to the sonnes of Aaron they gave the cities of Judah c. And Simeon Josh 21.9 And they gave out of the tribe of the children of Judah and out of the tribe of the children of Simeon these cities which are here mentioned by name Vers 60. All their cities throughout their families were thirteen cities To wit the eleven here mentioned and Ain in Judahs portion and Gibeon in Benjamins which are reckoned amongst the rest Josh 21.16 17. but
that ambition and zeal for Idolatry do usually blind men and women and make them most unnaturally cruell Secondly that there might be other reasons inducing her thereto though they be not expressed in the Scripture as for instance perhaps she might have other sonnes and grandchildren either by adultery or by a former husband or by some daughter of Jorams upon whom she might rather desire to settle the crown of Judah perhaps those that brake up the house of God and bestowed the dedicated things thereof upon Baalim 2. Chron. 24.7 For the sonnes of Athaliah that wicked woman had broken up the house of God and also all the dedicate things of the house of the Lord did they bestow upon Baalim Thirdly howsoever sure we are that there is no wickednesse so unnaturall and unreasonable whereinto a wicked woman may not run raised up of God to be a plague to wicked and idolatrous people and besides there was a speciall hand of God in it that those that were descended from Ahab though onely by the mothers side might be destroyed save onely Joash who was left to succeed in the throne of Judah Vers 2. But Jehosheba the daughter of king Joram sister of Ahaziah took Joash the sonne of Ahaziah c. This Jehosheba or Jehoshabeath 2. Chron. 22.11 the sister of Ahaziah and daughter of Joram was married to Jehoiada the high priest as is noted in that place of the Chronicles before cited and therefore it is not likely that she was the daughter of Joram by Athaliah but by some other of his wives because we cannot well think that he would have taken a wife of that cursed idolatrous stock But however sister she was to Ahaziah the late king of Judah and therefore hearing of Athaliahs bloudy project she stole this young infant her brothers youngest sonne out of the nursery and hid him with his nurse in the bed-chamber that is in some bedchamber of the priests which were adjoyning to the Temple and so kept him close six years together how it came to passe that this young late-born infant was not missed or being missed was not hunted after and by diligent search discovered it is hard to say most probable it is that some deceit or cunning was used as by the substitution of some other child in his room whether dead or living or by corrupting those Athaliah had imployed in this bloudy service or some such way by which means Athaliah might verily think he was killed with the rest or if she had same small ground to suspect any thing to the contrary she might in policie forbear to make any noise of it lest the people hearing such a rumour should be the readier to hearken after innovations and be the lesse conformable to the present government However because Joash this young infant thus miraculously saved is expressely here called the sonne of Ahaziah and so elsewhere constantly vers 4.12 chap. 12.18 2. Chron. 22.11 1. Chron. 3.11 it is therefore no way probable which some affirme that he was of the posteritie of Nathan and succeeded in the throne because all Solomons posterity was extinguished by Athaliah especially if we consider that the reason intimated in these words why Jehosheba preserved him was because of her near alliance to him as being his aunt his fathers sister Vers 4. And the seventh yeare Jehoiada sent and fet the rulers over hundreds with the captains and the guard c. When Athaliah had usurped the crown of Judah six years and somewhat more without any disturbance either of domesticall adversaries or forreigne enemy for Jehu had enough to do at home to oppose the victorious armies of Hazael wherewith he was so farre overcharged at length Jehoiada began to think of settling him in the throne to whom of right it did belong who was now full seven years old vers 21. Seven years old was Jehoash when he began to reigne and had been hitherto hid in a cell of the Temple by his wife Jehosheba not judging it fit to conceal him any longer first that his young soveraigne might not want that princely education which was requisite and whereof his years began now to be capable and secondly that the idolatry of Baal might not by her means take too deep root before it were weeded up having therefore first imparted this secret to five of the chief captains of the land in whose fidelitie he had best assurance and made a covenant with them afterward by their means he drew in others of the principall men of the countrey both the Levites and others onely at first procuring that they should repair to Jerusalem where they should be further acquainted with the whole matter 2. Chro. 23.1 2. and so accordingly being met together as is here expressed in the temple having taken an oath of secrecy and fidelity of them he shewed them the kings sonne made a covenant with them to advance him to the kingdome and resolved how the businesse should be managed the next sabbath day in every particular as is expressed in the sequel of the story Indeed some Expositours conceive that those five mentioned 2. Chron. 23.1 to whom Jehoiada did first impart the businesse were priests and Levites and so also all that were imployed in this service and that because they managed this businesse in the temple whither none say they but those of the tribe of Levi might enter but yet considering that the court of the people was a part of the temple and within the gâ—tes thereof and withall because those five men are expressely termed captains of hundreds and it is said that they gathered to them not onely the Levites but also the chief of the fathers of Israel 2. Chron. 23.1 2. I see not why they should hold that they were onely Levites that Jehoiada did now call in to his help Vers 5. This is the thing that ye shall do a third part of you that enter in on the sabbath c. This he spake to the Levites the Levites were by an order established long since amongst them by David divided into foure and twenty orders or companies which did in their courses each company a week discharge the service of the temple the rest abiding the whilest in their own private dwellings in the severall cities of Judah and so every sabbath day they that had served the week before went out and another came in that served in their room and in each company or course there was in Davids time a thousand Levites besides the porters and singers Now therefore because the associates of Jehoiada were not able to bring together secretly so many trusty and serviceable hands as would suffice to mannage the businesse to help this want Jehoiada resolved to arm the Levites for the work and to the end they might be the stronger he took in the new company that were to come in on the sabbath and did not discharge the old that should have then gone out but retained them